The religious sects of the Hindus [microform]

V.,

EELMOUS

o

Based on the "Sketch" by H. H.Wilson, M.A.,

late Boden Professor in the University of Oxford ; with

additions from later sources of information.

FIRST EDITION, TWO THOUSAND COPIES.

THE OHBISTIAN LITERATURE SOCIETY FOE INDIA
* LONDON , AND MADRAS,

1904.

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HINDU AND MUHAMMADAN FESTIVALS.

W

Like " The Religious Sects of the Hindus," the Hindu portion of the
above is largely based on The Religious Festivals of the Hindus by Pro-
fessor H. H. Wilson, supplemented by Wilkins, Crboke, and other
writers. The accounts of Muhammadan Festivals are from Canon Sell
and Hughes. 8v.o. 96 pp. 4 As. Post-free, 5 As. <

The people everywhere are warmly interested in their festivals :
among the women -especially, they are, for the time, the absorbing
thought. Christian workers should therefore have a good acquaintance
with the principal festivals, their origin, the legends connected with
them, and their mode of celebration.

Festivals are arranged chronologically ; but the dates vary
.more or less, ^^s^pks will show the precise time for each vear.

$ 7v-

v ^-V

PREFATORY NOTE.

The "SKETCH" of Professor Wilson originally appeared in
-'the Asiatic Eesearches; the first portion in the volume for
1828, and the second in the volunje for 1832. Dr. Keinhold
Rost, who, in 1861, superintended a new edition for Messrs.
Triibner & Co., gives the following explanation of the minor
inaccuracies' which it contains, and the nature of his own
superintendence:

On " account of the variety of manuscript sources in Persian,
Sanskrit, Bengali, and different dialects of Hindi, from which the
author gleaned the materials for his ' Sketch of the Religious Sects of
the Hindus,' thorough consistence and uniformity in the transliteration
of Indian names would have 'been beyond what could be expected by
any one ever so slightly acquainted with the various graphical and
still more phonetical, changes to which Sanskrit words are liable,
when passing into the vernacular idioms of modern India. No
improvement in this respect was aimed at in the reprint of Jihis
work which appeared at Calcutta in the year 1846 (pp. 238 in 8vo.)
and in which even the most obvious misprints of the original edition
have been reproduced with scrupulous fidelity. Some care has,
therefore, been bestowed in the present edition upon introducing
such accuracy in the spelling of Indian words, both ancient and
modern, as shall enable the student to trace without difficulty their
original forms."

," However desirable, too, it would have been to verify the many
quotations contained in the Notes, this has been found practicable only
so far as some access to the printed literature of India enabled the
editor to trace them. With regard to those of them which he has
failed to" verify, he must plead as His excuse that he undertook and
carried on the work of editing will but little time to spare from, his other
avocations." . .

The corrections of Dr. Kost have been adopted. J

IV PREFATORY NOTE/

In the reprint, only the more important Sanskrit quotations
have been retained. Two sections have also been omitted :

1. The Sikhs and their Sects Mr. A. McAuliffe is bring-
ing out a new accurate English translation of the Granth. More ;
complete and trustworthy information will then be available.

2. The Jains and their Sects. This section occupies 67
pages in the original,. but more recent information is desirable.

The following works are recommended to the attention of
the reader :

Hindu Castes and Sects, by J. N. Bhattacharyya. This is
the most complete recent work on the subject. Published by
Messrs. Thacker, Spink & Co.

" Lord Gouranga, or Salvation for All." An account of Chai-
tanya by Babu Shishir Kumar Ghose. Ainrita Patrika Office,
Calcutta, Be. 1-12-0.

Krishna and Krishnaism . By Babu Bulloram Muilick,

Life and Sayings of Sri Bamakrishna. ByMaxMuller. A

.: In: Madras this half-crazy ascetic has advanced so far to
deification that he has been called Bhagavan Sri Bamakrishna. In
California he is said to have been "the greatest incarnation since
Sri Krishna." <

MADRAS, May, 1904. J. MUBDOCH.

-.-. Page

SECTION I.

INTRODUCTORY OBSERVATIONS ... ... ... 1

SECTION II.

STATE OF THE HINDU RELIGION, ANTERIOR TO ITS

PRESENT CONDITION .... ... ... ... 7

SECTION III.

PRESENT DIVISIONS OF THE HINDUS, AND OF THE

VAISHNAVAS IN PARTICULAR ... ... ... 16

VAISHNAVAS ... .,.. 17

SAIVAS ... ... ,,'. ... . ... ... 17

pA-LY-LAp ... ... ... .... ... ... lo

MISCELLANEOUS SECTS ... : ... ... ... ... 18

VAISHNAVAS... _:,:, ... ... . ... ... 19

SEI SAMPBADAYAS OR RAMANUJAS ... ... ... ... 19

DIVISIONS OP THE RAMANUJAS IN SOUTH INDIA ... ... 25

RAMANANDIS, OR RAMAVATS ... ... ... ... 26

KABIR PANTHIS... ... ... ... ..^ ... 37

KHAKIS ... ... ... ... ... ... 50

MALUK DASIS ... ... ... ... ... ... 51

RAM SANEHIS .... ... ... ... ... ... 52

DADU PANTHIS ... ... ... ... ... ... 53

DADU'S SAYINGS... ... .... ... ... ... 55

RAI DASIS ... ..... ... ..... ... ... 57

SENA PANTHIS ... ... ... ... ... ... 59

RUDEA.SAMPKADAYIS, OK VALLABHACHAKIS ... ... ... 60

THE BQMBAY MAHAEAJA LIBEL CASE ... ... ... 67

SWAMI NAEAYANA SECT OP GUJAEAT ... ... ... 70

MIEA BAIS ... ... ... ... ... ... 70

BRAHMA SAMPRADAYIS, OR MADHWACHARIS . ... 72

ANAKADi SAMPEADAYIS, OE NIMAVATS ... ... ... 77

MESHNAVAS.OF BENGAL ,.. ::..>^ x.. .:<. ... 33

4PPITIONAL INFQBMATION. ABOUT THE CHAITANYA SECT ...,i -89

VALLABHIS .... .,,. .... - ..; ;:.^ ...c . M

VI CONTENTS.

Page

SAKHI BHAVAS ... ... ... ... ... ... 94

CHARAN DASIS ... ... ... ... ... * ... 94

HABJSCHANDIS, SADHNA PANTHIS AND MADHAVIS ... ... "95

SANNYASIS, VAIEAGIS, ETC. ... ... 96

VAIRAGIS ... ... ... ... .;. ... 98

JLi o-vT^iC) * * * * * * * * vO

KEISHNAISM ... ... ... ... ... ... 99

SAIVAS ... ... .... .... ... ... 100

THE SAIVA SIDDHANTA OF SOUTH INDIA ... ... .:. 102

DANDIS AND DASNAMIS ... ... ... ... ... 103

SANKABA -ACHARYA ... ... ... ... ... 105

YOGIS OE JOGIS ... ... ... ... ... 110

JANGAMAS ... ... ... ... ... ... 116

PARAMAHANSAS ... ... ... ... ... ... 120

AGHOBIS ... ... ... ... ,.. 121

S -URDDHABAHUS, AKAS MUKHIS, AND NAKHIS ... ... 122

GUDARAS ... ... ... ... ... ... 122

BUKHARAS, SUKHARAS, AND UlHARAS ... ... ... 123

KANFAT YOGIS ... ... ... ... ... ... 123

KARA LINGIS ... ... ... ... ... '. 124

SANNYAsia, BRAHMACHARIS, AND AVADHUTAS ... ... 124

NAGAS... ... ... ... ... ... ... 124

SAKTAS .... ... ,., 125

DAKSHINAS OR BHAKTAS ... ... .... ... ... 130

VAMIS OR VAMACHARIS ... ... ... ... ... 132

ADDITIONAL EEMARKS ON SAKTI WORSHIP ... ... ... 135

THE VAMACHARIS ... ... ... ... ... 137

KANCHULIYAS ... ... ... ... ... ... 139

XxARARl... ... ... ... ... ... ' ... ' JLtMJ

SRI EAMAKRISHNA ... ... ... ... ... 140

MISCELLANEOUS SECTS ... 142

SAURAPATAS OR SAURAS ... ... ... ... ... 143

GANAPATYAS ... ... ... ... ... ... 143

PRAN NATHIS ... ... ... ... ... ... 143

SADHS ... ... ... ... ... ... ... 144

SATNAMIS ... ... ... ... ... ... 146

SIYA NARA.YANIS ... ... ... ... ... , ... 147

SUNYAVADIS ... ... ... ... ... ... 148

CONCLUDING EEMAEKS ... ... ... ,., .151

INDEX. ..< ;; ..* -'. ' -- ' -'- ... : ... 155

LIST OF PUBLICATIONS ... ... - ... ..; ... 157

;'.:; '-,,.'..'- -'. ;' THE ... - ;/.-.- ^

EELIGIOUS SECTS OF THE HINDUS,

SECTION I.

INTRODUCTORY OBSERVATIONS. >

The .Hindu religion is a term, that has been hitherto
employed in a collective sense, to designate a faith and worship
of an almost endlessly diversified description : to traced some of
its varieties is the object of the present enquiry. ,

An early division of the Hindu system, and one conformable
to the genius of all Polytheism, separated the practical and
popular belief, from the speculative or philosophical doctrines.
AVhilst the common people addressed their hopes and fears to
stocks and stones, and multiplied by their credulity and super-
stition the grotesque objects of their veneration, some few, of
deeper thought and wider contemplation, plunged into the
mysteries of man and nature, and endeavoured assiduously, if
not successfully, to obtain just notions of the cause, the charac-
ter and consequence of existence. This distinction prevails even,
in the Vedas, which have their Karnia Kanda and Jnana Kdnda,
or Ritual and Theology. ; . ^ ;

The worship of the populace being addressed to different
divinities, the followers of the several gods naturally separated
into different associations, and the adorers of BRAHMA, VISHNU,
and SIVA, or other phantoms of their faith, became distinct ;ancf
insulated bodies, in the general aggregate : the conflict* of
opinion on subjects, on which: human reason has never yet
agreed, led to similar differences in the philosophical class, and
resolved itself into the several Darsanas, or schools of philosophy.
.It may be supposed,, that some time elapsed before the
practical worship of any deity was more than a simple preference,
or .involved the assertion of the supremacy of the object of its
ad-oration, to the degradation or exclusion of the other gods; * M'
like manner .also, the conflicting opinions were matters .rather of

* One division of some antiquity is the' preferential appropriation of the, four
chief divinities to the four original castes; thus SIVA is the Adideva of the Brah-
mans, VISHNU, of the Kshattriyas, BBAHMA of the Vaisyas, and GANESA^ of the
Stidras,

2 THE RELIGIOUS SECTS OF THE HINDUS.

curiosity than faith, and were neither regarded as subversive of
each other, nor as incompatible with the public worship: and
hence, notwithstanding the sources of difference that existed in
the parts, the unity of the whole remained undisturbed : in this
-condition, indeed, the apparent mass of the Brahmanical order
at least, still continues: professing alike to recognise implicit?
the authority of the Vedds^ the worshippers of SIVA, or of
VISHNU, and the maintainers of the Sdnkhya or Nydya doc-
trines, consider themselves, and even each other, as orthodox
members of the Hindu community.

To the internal incongruities of the system, which did not
affect its integral existence, others were, in time, superadded, that
threatened to dissolve or destroy the whole: of this nature was
the exclusive adoration of the old deities, or of new forms of them ;
and even it may be presumed, the introduction of new divinities.
In all these respects, the Purdnas and Tantras were especially
instrumental, and they not only taught their followers to assert
the unapproachable superiority of the gods they worshipped, but
inspired them with feelings* of animosity towards those who pre-
sumed to dispute that supremacy : in this conflict the worship of

* Thus in the Bhgavat :

t

11

Those who profess the worship of BHAVA, (Siva,) and those who follow thei
doctrines, are heretics and enemies of the sacred S&stras, Again :

t

11

c^

Those desirous of final emancipation, abandoning the hideous gods of the
devils, pursue their devotions, calm, blameless, and being parts of NarSyana.
The Padmoi Pur Ana is more personal towards VISHNU :

n

II

, -..'.

From even looking at VISHNU, the wrath of SIVA is kindled, and from his wrath,
we fall assuredly into a horrible hell ; let not, therefore, the name of, VISHNU 4.yer
be pronounced.

The same work is, however, cited by the VAISHNAVAS, for a very opposite doc-
trine.

erftat

INTRQDtJCTOBY OBSERVATIONS, 3

BRAHMA has disappeared,* as well as, indeed, that of the whole
pantheon, except VISHNU, SIVA and SAKTI, or their modifications ;
with respect to the two former, in fact, the representatives have
borne away the palm from the prototypes, and KEISHNA, RAMA,
or the Linga, are almost tlie only forms un,der which ViSHNTJ
and SIVA are now adored in most parts of India, t

The varieties of opinion kept pace with those of practice,
and six heretical schools of philosophy disputed the pre-eminence
with their orthodox brethren : we have little or no knowledge
of these systems, and even their names are not satisfactorily
stated : they seem, however, to be the Saugata or Bauddha,
Arhata, or Jciina, and Vdrhaspatya, or Atheistical, with their
several subdivisions. I

Had the difference of doctrine taught in the heretical sch,pgls
been confined to tenets of a merely speculative nature, they
would, probably, have encountered little opposition, and excited
little enmity among the Brahmanical qlass, of which latitude of
opinion is a very common characteristic. The founder of the
Atheistical school, however, VRIHASPATI, attacks both the Vedas
and the Brahmans, and asserts that the whole of the Hindu

He who abandons VASUDEVA and worships any other god, is like the fool, who
being thirsty, sinks a well in the bank of the Ganges.

The principle goes still further, and those who are inimical to the. followers of
a Deity, are stigmatised as his personal foes thus in the Adi Purana,. VISHNU says ;

He to whom niy votary is a friend, is niy friend he who is opposed to him, is
no friend of mine be assured, Dhananjaya, of this.

* SIVA himself, in the form of KALA BHAIBAVA, tore off BEAHMA'S fifth head, for
presuming to say, that he was BKAHMA, the eternal and omnipotent cause of the
world, and even the creator of SIVA, notwithstanding the four VEDAS and the per-
sonified Omk&ra, had all given evidence, that this great, true and indescribable
deity was SIVA himself. The whole story occurs in the K dsi TDiand [o. 31] of the
Skandct' Purdna, and its real signification is sufficiently obvious.

f The great text-book of the Vaishnavas is the Bhdgavat, with which it may
be supposed the present worship, in a great measure, originated, although the
Mahabhdrat and other older works had previously introduced this divinity, The
worship of the Linga is, no doubt, very ancient, although it has received, within
a few centuries, its present degree of popularity: the Kdsi Khand was evidently
written to enforce it, and at Benares, its worship entirely overshadows every other
ritual. ' .

4 In a work written by the celebrated Mddhava, describing the different sects
as they existed in his day, entitled the Sarva Dar $ina the Vdrhaspatyas, Lokdyafas
and Chdrvdlcas are identified, and are really advocates of an atheistical doctrine*
denying the existence of a God, or a future state, and .referring creation to the
aggregation of but four elements. The Bauddlias, according to the same authority
admit of four subdivisions, the Madhydmika?, Yogdchdras, Sautrdntikas arid
VttibH&shikdiS-,. The Jaips 9* Arhats, as till one; of the popular divisions, we shall
have occasion to notice in the text.

THE &ELIGl6tfS SECTS OF THE HINDUS.

is .a contrivance of the Priesthood, to secure a means
of livelihood for themselves,* whilst -the Bauddhas and JaMicus-,
equally disregarding the Vedas and the Brahmans, the practice
and opinions of the Hindus, invented a set of -gods for themselves,
and deposed the ancient pantheon : these aggressions provoked
resentment: the writings Of these sects are alluded to with every
epithet of- anger and contempt , and they are all anathematised
as heretical -and atheistical ; more active measures than anathe-
mas, itKpiay be presumed, were had recourse to: the followers of
VftiHASP ATI, having no worship at all, easily eluded the storm,
but the [Bduddhas pf Hindustan were annihilated by its fury,
and -the Jainas apparently evaded it- with difficulty,. although
tiiey . have , undoubtedly survived its terrors, and may now defy
its force; ; "-. :

' -The varieties thus~ arising from innovations in practice and
Belief, h&ve differed, it may fee concluded, at different eras of the
Hindu worship. To trace the Character of those which have
latterly disappeared, or to investigate the remote history of some
which still remain and are apparently of ancient date, are
tasks for -Which- we are far from being yet prepared : the enquiry
is, in itself so vast, and so little progress has been made in the
studies necessary to its elucidation, that it must yet remain in the
obscurity in which it has .hitherto been enveloped ; so ambitious
a" project""as that of piercing the impenetrable gloom has not
instigated the present ; attempt, nor has it been proposed to
undertake so arduous : a labour, as the investigation and cdnipari*
son of the abstruse- notions of the philosophical sects. The

. . . .* -Vrihaspati . has the following ..texts to. this, effect, [quoted in the Sarva
Darsana, Calcutta edition, pp. 3 and 6, and with a v. 1* Prabodhach ed. Brock-
haus, p. 30Q:

o .. - , . - .. . . -

". The Agnihotra, the three Vedas, the Tridanda, the smearing of ashes, are
only the livelihood of those who have neither intellect nor spirit." After ridiculing
the Sraddha, shrewdly enough, he says : ;;'

11

'

Hence it is evident, that it was a mere contrivance of the Brahnians to gain a
livelihood, to ordain such ceremonies for the dead, and no other reason can be given

ior tnenV Of the Vedas, he says : ef Cjt ^?3Fi ctf ft

''

" .. - .

...,.'- The three Authors of the Vedas were Buffoons, Rogues, and Fiends and cites
texts in proof of this assertion. ; : -

.\ .IKTEDDUCTORY OBSEHVATIOKS. :::..- 5

hiiinbler aim of "these researches has been that of ascertain^
ing the actual condition of the popular religion of the. inhabitants
of some of the .provinces subject to the Bengal Government ;
and as a very great variety prevails in that .religion, the
subject may be .considered as not- devoid of curiosity and interest;
especially as it has been left Httle. better than a blank, .in;tne
voluminous compositions^ or compilations, professing .to give an
account of the native country of the Hindus.

- The description- of the different sects of the Hindus, which
I propose to offer, is necessarily superficial : it would, indeed,
have been impossible to have adopted the only unexceptioniable
method of acquiring: an accurate knowledge of their tenets and
observances, or of studying the numerous works in Sanskrit,
Persian, or the provincial dialects of Hindi, on which they .are
founded. I have' been obliged to content myself, therefore,
with a cursory inspection of a few of those compositions, and to
depend for much of my information on oral report, filling up
or correcting from these two sources the errors and omissions of
two works, on this ^subject -, professedly, from which I have-
derived the ground work of the whole account. ; :

- The works' alluded to are in the Persian language, though
both were -written by Hindu authors ; the first was compiled by
SITAL SINH, "Muhshi to the -Bdjd of Benares ; the second \ by
MATHURA NATH, late librarian of the Hindu College, at the same
city, a man of great personal respectability and eminent acquire-
ments: these works contain a short history of; the origin; of -the
various sects, arid descriptions of the appearance, and observances;
and present condition of their followers : they comprise all the
known varieties, with one or two exceptions, and, indeed, at no one
place in India could the enquiry be so well prosecuted as at
Benares.* The Work of MATHURA NATH is the fullest and most
satisfactory, though it leaves much to be desired, and much more
than I have been able to supply; In addition .to these sources of
information, I have had frequent recourse to a work of great popUr
larity and extensive /circulation, which embodies the legendary
history of all the most celebrated Bhaktas or devotees of the Vaish-

/ - .- -. , -. . - - - - ' " - -.-.- :', ,i . . - y - - . -. ' ' 'C: ' ' '

nava order. This work is entitled the Bhdkta Mala, The original,
in a difficult dialect of Hindi, was composed by KABHAJI, about
300 years ago,t and is little more than a catalogue, with brief and
obscure references to some leading circumstances connected with

* The acknowledged resort of all the vagabonds of India, and all who have .no
where else to repair to : so, the Kdsi K hand : '.,

" To those who are strangers to :. the -Sruti and Swwiii (Religion and Law) ; to

6 THE RELIGIOUS SECTS OF THE HINDUS.

the life of each individual, and from the inexplicit nature of. its
allusions^ as well as the difficulty of its style, is far from in^elli-
gible to the generality even of the natives. The woyk, ip its
present form, has received some modifications and obvious
additions from a later teacher, NARAYAN DAS, whose share }n the
composition is, no doubt, considerable, but cannot be discjyimina-
ted from NABHAJI'S own, beyond tfye evidence furnished by the
specification of persons unquestionably subsequent to hi time.
NARAYAN DAS probably wrote in the reign of SHAH JEJJAF. The
brevity and obscurity of the original work pervade the additional
matter, and to remedy these defects, Jihe original text, or Mula,
has been taken as a guide for an amplified notice of its subjects,
or Tika, of KRISHNA DAS ; and the work, as usually met with,
always consists of these two divisions. The Tika is dated Satnvat,
1769 or A.D, 1713. Besides these, a translation of .jjjiie Tifai, or a
version of it in the more ordinary dialect of Hindustan, has been
made by an anonymous author, and a copy of this work, as well as
of the original, has furnished me witfy materials jbr tjje following
account. The character of the Bhakto Mala will best appear from
the extracts of translations from; it to be hereafter introduced : it
may be sufficient here to observ|, that it is in#ch less-o( a histori-
cal than legendary description, and that the legends a^re generally
insipid and extravagant : such as it is, however, it^e&ercises a
powerful influence, in Upper India, on popular belief, and holds
a similar place in the superstitions of this country, as that which
was occupied in the darkest ages qf the Ionian Catholic; faith, by
the Golden Legend and Acts of t&e Saints,*

* In further illustration of our text, with regard to the instrumentality of the
Pur Anas in generating religious distinctions amongst the Hindus, and as affording
a view of the Vaishnava feelings on. this subject, we may appeal to the Padma Pur Ana.
In the Uttara Khanda, or last portion of^his work, towards the end of it, several
sections are occupied with a dialogue between SIVA and PABVATI, in which the former
teaches the latter the leading principles qj! the Vaishnava faith. Two short sections are
devoted to the explanation of who are h$retieg, and which are the heretical works
All are PAshmdas, SIVA says, who adore other gods than VISHNU, or who hold, that
other deities are his equals, and all Brahmans who are not Vaishnavas, are not to
be looked at, touched, nor spoken to.

SIVA, in acknowledging that the Distinguishing marks of his votaries, the skull,
tiger's skin, and ashes, are reprobate^ by the Vedas (Srutigarhitam) states, that he
was directed by VISHNU to inculcate, their adoption, purposely to lead those who
assumed them into error. NAMUOjty and other Daityas had become so powerful by
the purity of their devotions, that I^PRA and the other gods were unable to oppose ,
them. The gods had recourse to VISHNU, who, in consequence, ordered SIVA to
introduce the Saiva tenets and practices, by which the Daityas 'were beguiled, and
rendered " wicked, and thence we#k."

In order to assist SIVA in this work, ten great Sages were imbued with the
TAm<isd property, or property <jf darkness and ignorance, and by them such writings
were put forth as were calculated to disseminate unrighteous and heretical doctrines,
these were KANADA, GAUTAMA, SAKTI, UPAMANYU, JAIMINI, KAPILA, DUBVASAS,
MBIKANDA, VBIHASPATI, and ^HAEGAVA.

By SIVA himself the Pd&tijJQta writings were composed ; KANADA is the author of
{'he 7aises/fci#0 Philosophy, The Ny&ya> originate? with GAUTAMA. KAPII;A is

STATE OF THE HINDU -RELIGION-, ETC. 7

SECTION II.

STATE OF THE HINDU RELIGION, ANTERIOR
TO ITS PRESENT CONDITION.

Although I have neither the purpose nor the power to enter
into any detail of the remote condition of the Hindu faith, yet as
its present state is of comparatively very recent origin, it may
form a not unnecessary, no* uninteresting preliminary branch of
the enquiry, to endeavour to determine its existing modifications,

the founder of the Sdnlthya School, and VRIHASPATI of the Chdrvdka. JAIMINI, by
SIVA'S orders, composed the Mim&nsa, which is hereti cal, in as far as it inculcates
works in preference to faith, and SIVA himself, in the disguise of a Brahman, or as
VYASA, promulgated the Vedanta, wfeich is heterodox in Vaishnavq estimation, by
denying the sensible attributes of ?-the deity. VISHNU, as BUDDHA, taught the
Bauddlia Sdstra, and the practices of going naked, or wearing blue garments,
meaning, consequently, not -the Bauddhas, but the Jainas, The Pur&nas were
partly instrumental in this business of blinding mankind, and they are thus
distinguished by our authority and all the Vaishnav works.

The Mdtsya, Kaivrtna,, Lairigft, Saiva-, Sleanda, and Agneya, are Tdmasa, or
the works of darkness, having-more oi\less of a Saiva bias.

The Vishnu, Ndradiya, Bl\&gaya>t, Garuda, Pddma, and Vdrdha, are Sdttwika,
pure and true ; being in fact, Vaishyava text-books.

The Brahmdnda, Brahma, Vniuartia, Mdrkandeya, Bhavishya, Vdmana and
Brahmd, are of the R6jasa cast, ^emanating from the quality of passion. As far as
I am acquainted with them, they lean to the Sdkta division of the Hindus, or the
worship of the female principle. The. Mdrbandeya does so notoriously, containing
the famous Chandi Pdtha, or DiirgA Mahatmya, which is read at the Durgd Piijd;
the Brahma Vaivartta, is especially dedicated to KRISHNA as GOVINDA, an4 is
principally occupied by him and his mistress BADHA. It is also full on the subject,
of Prakriti or personified nature. :

A similar distinction is made even with the Smritis", or works on law. The
codes of VASISHTHA, HARITA, VYASA, PAEASAEA, BHABADWAJA, and KASYAPA, are of
the pure order. Those of YAJNAVALKYA, ATAI, TITTIEI, DAKSHA,. KATYAYANA and
VISHNU of the Rajasa class, and those of GAUTAMA, VEIHASPAO?I, SAMVAETTA, YAMA
SANEHA and USANAS, are of the Tdrndsa order.

The study of the Puranas and ' Smritis of the Sdttwika class, secures MuTtti, or
.final emancipation, that of =1ihose of the Rdjaso, obtains Swarga, or" Paradise rwhilst
that of the Tdmasa condeniiis a person to hell, and a wise man will avoid them.

The Vaishnava writers endeavour to enlist the Vedas in their cause, and the
following texts are quoted by^the Tdtparya Nirnaya:

NAEAYANA alone was, not BBAHMA* nor SA-NKABA.

mi

.

j Or VASUDEVA was before this (universe,) not BRAHMA nor SANKABA.
The Saivas cite the Vedas too, as

8 . THE RELIGIOUS .SECTS OF THE HINDUS.

at the period immediately preceding the few centuries, which
have sufficed to bestow upon it its actual form : it Happens, also,
that some controversial works exist, which throw considerable
light upon the subject, and of which the proximity of their date,
to the matters, of which they treat, may be conjectured with pro-
bability or positively ascertained. Of these, the two principal
Works, and from which I shall derive such scanty information as
is attainable, are the Sankarci Digvijaya of ANANDA GIRI, and
the Sai'va Darsand Sangraha of MADHAVACHARYA, the former a
reputed disciple of SANKARA himself, and the latter a well-known
and able writer, who lived in the commencement of the 14th
century.

' The authenticity of the latter of these two works, there is no
room to question; and there is but little reason to attach any
doubt to the former. Some of the marvels it records of SANKARA,
which the author professes to have seen, may be thought to affect
its credibility, if not its authenticity, and either ANANDA GIRI
must be an unblushing liar, or the book is .not his own : it is,
however, of little consequence, as even, if the work be not that of
ANANDA GIRI himself, it bears internal and indisputable evidence
of being the composition of a period, not far removed from that
at which he may be supposed to have flourished, and we may,
therefore, follow it as a very safe guide, in our enquiries into the
actual state of the Hindu Eeligion about eight or nine centuries

.
The various sectaries of the Hindu Eeligion then existing,

are all introduced to be combated, and, of course, conquered, by
SANKARA : the list is rather a long one, but it will be necessary
to go through the whole, to ascertain the character of the na-
tional faith of those days, and its present modifications, noticing,'
as we proceed, some of the points of difference or resemblance
between the forms of worship which then prevailed, and which
now exist. The two great 'divisions of Vaishriavas and Saivas
were both in a flourishing condition, and each embraced six
principal subdivisions : we shall begin with the former, who are
termeid ; Bhaktas, Bhdgavatas, Vaisknavas, Chakrinas, or (
Pancharatrakas, Vaikhanasas and Barmahinas. I

But as each of these was^ subdivided into a practical and
speculative, or Karma and Jnana portion, they formed, in fact

The Lord who pervades all things, is thence termed the omnipresent Siva.
Rudra is but one, and has no

sfq -^ ?r .ftfaf: 11

These citations would .scarcely have been made,' if not authentic ; they probably
do occur in the Vedas, but the terms Ndrdyanfraxid. Vasudeva, or 'Siva 'and Rtidra,
are not to be taken in the restricted sense, probably, which their respective follow-
ers would assign them, , .

STATE OF THE 'HINDU RELIGION, ETC. 9

twelve classes of the followers of VISHNU, as the sole and supreme
deity. . ' '' ' : :- ; . - ; ' - .:;. ;: "''
. The Bhdktas worshipped VISHNU as VASUDEVAJ and wore ho
characteristic marks. The Bhdgavatas worshipped the same deity
as BHAGAVAT, and impressed upon their persons the usual Vaish-
nava insignia, representing the discus, club, &ci<i of that divinity ;
they likewise reverenced the Sdlagrdm stone, and Tulasi plant,
and in several of their doctrinal notions, as well as in these
respects, approach to the present followers of RAMANUJA, although
they cannot be regarded as exactly the same, The authorities of
these three sects were the Upanishads and Bhagavad Gitd. The
names of both the sects still remain, but they are scarcely appli-
cable to any particular class of Vaishnavas: the terms BhdMa,
or Bha gat, usually indicate any individual who pretends to a more
rigid devotion -than his neighbours, and who especially occupies
his mind with spiritual considerations : the Bhdgavat is one who
follows particularly the authority of the Sn Bhagavat Purdria.
The Vaishnavas adored VISHNU as NARAYANA, they wore

Usual marks, and promised themselves a sort of sensual paradise
after death, in Vqikuntha, or VISHNU'S heaven ; their tenets are
still current, but they can scarcely be considered to belong to any
separate sect. T

The Cha krinas, or Panchardtrqhas were, in fact, Sdktas of
the Vaishnava class, worshipping the female personifications of
VISHNU, and observing the ritual of the Panchardtra Tantra : they
still remaiii, but scarcely individualised, being confounded with
the worshippers of KRISHNA and RAMA on the one hand, and
those of Sakti or Devi on the other.

The Vaikhdnasas appear to have been but little different from
the Vaishnavas especially so called; at least ANANDA G-IBI has not
particularised the difference ; they worshipped NARAYANA as
supreme god, and wore his marks. The Karmahinas abstained, as
the name irpplies, from all ritual observances, and professed to

know Vishnu as the sole source and sum of the universe,

SfflrT; they can scarcely be considered as an existent 'sect,

O ' , - '''.' ' !

though a few individuals of the Rdmdnuj.iya and Rdrndnandi
Vaishnavas may profess the leading doctrines. , . J

The Vaishnava forms .of the Hindu faith are still, as we shall
hereafter see, sufficiently numerous ; but we can scarcely identify
any one of them, with those which seem to have, prevailed when
the SanJcara Vijaya of ANANDA GIRI was composed. The .great
divisions, of EAMANUJA and EAMANAND -the former of which
originated, we know, in the course of the llth century, are Un-
noticed, and it is also worth while to observe, that neither in thi^,
nor in any other portion of the Sankara Vijaya, is any, allusion
made to the separate worship of KRISHNA, either in his own person,

2

10 THE RELIGIOUS SECTS OF THE HINDUS.

or that of the infantine forms in which he is now so pre-eminently
venerated in many parts of India, nor are the names of BAMA
and SITA, of LAKSHMANA or HANUMAN, once particularised, as
enjoying any portion of distinct and specific adoration. i'

.The Saiva sects are the Saivas, Eaudras, Ugras, Bhdktas,
Jang&mas, and Pdsupatas. Their tenets are so blended in the
discussion, that it is not possible to separate them, beyond the
conjectural discrimination which may be derived from their
appellations : the text specifies merely their characteristic marks :
"thus the Saivas wore the impression of the Linga on both arms;
the Rdiidras had a Trisula, or trident, stamped on the forehead ;
.the Ugras had the Damaru, or drum of Sivu on their arms, and
the Bhdktas an impression of the Liny a on the forehead the
Jangamas carried a figure of the Linga on the head, and the
.Pdsupatas imprinted the same object on the forehead, breast,
navel, and arms. ' Of these sects, the Saivas are not now any one
particular class nor are the Eaudras, Ugras, or Bhdktas, any
longer distinct societies : the Jangamas remain, but they are.
chiefly confined to the south of India, and although a Pdsupata,
or worshipper of SIVA as PASUPATI, may be 'occasionally encoun-
tered, yet this has merged into other sects, and particularly into
that of the Kdnphdtd Jogis : the authorities cited by these sects,
'according to ANANDA Grai, were the Siva Gitd, Siva Sanhitd,
Siva Eaha sya and Eudra Tdmala Tantra : the various classes of
Jogis are never alluded to, and the work asserts, what is
generally admitted as a fact, that the Dandis, and Dasnami
Gosains originated with S ANKARA ACHARYA.

Worshippers of BRAHMA, or HIRANYAGARBHA, are also intro-
duced by ANANDA GIRI, whom now it might be difficult to meet
.with: exclusive Adorers of this deity, and temples dedicated
to him, do not now occur perhaps in any part of India ; at the
same time it is an error to suppose that public homage is never
paid to him. BRAHMA is particularly reverenced at Pokher
^in, Ajmir, ; also at Bithur, in the Doab, where, at. the principal
'C&iat, denominated Brahmdvartta Ghdt, he is said to have offered
.an Asiuamedha on completing the act of creation : the pin of his
* slipper left behind, him on the occasion, and now fixed in one of
the steps of the G-hat, is still worshipped there, and on the full
: moon of Agrahayana (Nov.-Dec.) a very numerously attended ,
Meld, or meeting, that mixes piety with profit, is annually held ,j
.at that place.

The worshippers of AGNI no longer form a distinct class, a few
Agnihotra Brahmans, who preserve the family fire, may be met
with, but in all other respects they conform to some mode of
popular devotion.

The next opponents of SANKARA ACHARYA . were the Sauras,
or worshippers of the sun, as the creator and cause of the world :

STATE Ol? THE HINDU RELIGION, ETC.- 11

a few Sauras, chiefly Brahmans, still exist as ! a sect, as will.be
hereafter noticed ; but the divisions enumerated by ANANDA GIRI,
are now, it is believed, unknown : he distinguishes them into the
following six classes.

Those who adored the rising sun, regarding it as especially
the type of BRAHMA, or the creative power. Those who wor-
shipped the meridian sun as ISWARA, the destructive and regener-
ative faculty ; and those who reverenced the setting sun, as the
prototype of VISHNU, or the attribute of preservation.

The fourth class comprehended the advocates of the Tri-
murti,who addressed their devotions to the sun in all the preced-
ing states, as the comprehensive type of these three divine
attributes. ;

The object of the fifth form is not quite clearly stated, but
it appears to have been the adoration of the sun as a positive and
material body, and the marks on his surface, as his hair, beard^
&c. The members of this class so far correspond with the
Sauras of the present day, as to refrain from food until they had
seen the sun.

The sixth class of Sauras, in opposition to the preceding,
deemed it unnecessary to address their devotions to the visible
and material sun.: they provided a mental luminary, on which
they meditated,^ and to which their adoration was offered^: they
stamped circular orbs on their foreheads, arms, and breasts
with hot irons; a practice uniformly condemned by SANKARA,
as contrary to the laws of the Vedas, and the respect due to
Brahmanical flesh and blood.

GANESA, as well as SURYA, had formerly six classes of

' / V

adorers; in the present day he cannot boast of any exclusive
worship, although he shares a sort of homage^vith almost all the
other divinities : his followers were the worshippers of MAHA
GANAPATI, of HARIDRA GANAPATI, or DHUNDI EAJ, who is
still a popular form of GANESA, of UOHCHHISHTHAG., of NAVA-
NITA G., of SWARNA G., and of SANTANA G. The left hand sub-
division of the UCHCHHISHTHA GANAPATi sect, also called
Hairamba, abrogated all obligatory ritual and distinction of
caste. - '.--.

The adorers of the female personifications of divine power,
appear to have been fully as numerous as at present, and to
have worshipped the same objects, or BHAVANI, MAHA LAKSHMI,
and SARASWATI : even as personifications of these divinities,
however, the worship of SITA and BAD.HA, either singly, or in
conjunction with RAMA and KRiSHNA/never makes its appear-
ance. The worshippers of Bakti were then/as now, divided into
two classes, a right and left hand order, and three "subdivisions
of the latter are enumerated, who are still well-known the
Purnabhishiktas,Akritdrthas,Kritakrityasamas. . .. ->

12 T.HE. RELIGIOUS SECTS OF THE HINDUS,

. ; There .can be little doubt, that the course of time and the
presence of foreign rulers, have very much: ameliorated the
character of much of the Hindu worship : if the licentious prac-
tices of the SAKTAS are still as prevalent as ever, which may well
fce questioned, they are, Tat least, carefully concealed from observ-
ation, and if they are not exploded, there are other observances
of a more ferocious description, which seem to have disappeared.
.The worship of BHAIRAVA still prevails amongst the Sd k to. s and
the Jogis ; but in upper India, at least, the naked mendicant,
smeared with funeral ashes, armed with a trident or a sword,
carrying a hollow skull in his hand, and half intoxicated with the
spirits which he has quaffed from that disgusting wine-cup y /
prepared, in short, to perpetrate any act of violence and crime,
the Kdpdlika of former days, is now rarely, if ever, encountered.
In the work of ANANDA G-IRI, we have two of these sectaries
introduced, one a Brahman by birth, is the genuine Kdpalika :
he drinks wine, eats flesh, and abandons all rites and observances
in the spirit of his faith, his eminence in which has armed him
with supernatural powers, and rendered BHAIRAVA himself the
reluctant, but helpless minister of his will. The other Kdpdlika
is an impostor, the son of a harlot, by a gatherer of Tddi, or Palm
juice, and who has adopted the character as an excuse for throw-
ing off all social and moral restraint. The Kdpdlikas are often
alluded to in controversial works, that appear to be the composi-
tions of a period at least preceding the tenth century.*

The next classes of sectaries, confuted by S ANKARA, were
various infidel sects, some of whom avowedly, and perhaps all
covertly, are still in being : the list is also interesting, as dis-
criminating opinions which, in the ignorance subsequent to their
disappearance from Hindustan, have very commonly been, and,
indeed, still are frequently confounded. These are the Ghdr-
vdkas, or Sunya Vadis, the Saugatas, the Kshapanakas, the
Jainas, and the Bauddhas.

The Chdrvakas were so named from one of their teachers,
the MUNI CHARVAKA. From VRIHASPATI some of whose dogmas
have been quoted from the work of MADHAVA, they are termed
also Vdrhaspaty.as. The appellation Sunya Vddi implies the
.asserter of the unreality and emptiness of the universe, and
another designation, Lokdyata, expresses their adoption of the
tenet, that this being is the Be-all of. existence: they were, in
short, the advocates of materialism and atheism, and have
existed from a very remote period, and still exist, as we shall
hereafter see.

* See the Prabodha Ghandrodaya, translated by Dr. Taylor [especially Act. III.,
So. Sand ff.] . - , ,

STATE OF THE HINDU EELIGIQNj ETC. 13

The Saugatas are identified even by MADHAVA with Baud-
dhas, but there seems to have been some, although probably not
any very essential difference: the chief tenet of this class, accord-
ing to ANAND A GIRI, was their adopting the doctrine taught by
SUGATA MUNI, that tenderness towards animated nature com-

, prehends all moral and devotional duty, a tenet which is, in
a great measure, common to both the Bauddha and Jaina
schisms: it is to be feared, that the personal description
of the Saiigata, as a man of a fat body and small head,
although possibly intended to characterise the genus, will not
direct us to the discovery of its origin or history. The
Kshapanaka again has always been described by Hindu writers
as a' Bauddha, or sometimes even a Jaina naked mendicant:
in the work before us he appears as the professor of a sort
of astrological religion, in which* time is the principal divinity,
and he is described as carrying, in either hand, the implements
of his science, or a Gola Yantra, and . Turya Yantra, the former
of which is an armillary sphere, and the latter a kind of quadrant,

, apparently for ascertaining time ; t from the geographical contro-
versy that occurs between him and SANKABA, it appears that he
entertains the doctrine regarding the descent of earth in space,
which is attributed by the old astronomers to thfe Bauddhas, and
controverted by the author of the Stirya 8iddhanta,l and subse-
quently by BHASKABA : the former is quoted by SANKABA, accord-
ing to our author. These doctrines, the commentators on BHA.S-
KABA'S work, and even he, himself, commenting on his own text,
say, belong to the Jainas, not to the Bauddhas ; but, possibly, the
correction is itself an error, it does not appear that the Kshapa-
nakaof. AN AND A GIBI argues the existence of a double set of
planetary bodies, which is, undoubtedly, a Jaina doctrine, and
the descent of the earth in space may have been common to all
these sects.

The Jainas that existed in the time of ANANDA GIBI appear
as Digatiibaras only ; he does not notice their division into Dig-
ambaras and Svvetdmbaras, as they at present are found, and

i- existed indeed prior to the age of MADHAVA. The Bauddhas are
introduced personally, although it may be questioned whether
they were very numerous in India in so comparatively modern a
period : according to ANANDA GIBI, a persecution of this sect, and
of the Jainas, took place in one part of the peninsula, the state

* Time is the Supreme Deity. ISWARA cannot urge on the present. He who
knows time knows BRAHMA. Space and time are not distinct from God.

f The Tiirya Yantra is the fourth part of an orb.

Fixing above it two pins, and looking between them, the time is ascertained by
scienqe.

J [at least implicity in the sloka XII ; 32.] A. B. XII: 229.

A.B.IX: 321. . y

14 THE RELIGIOUS SECTS OF THE HINDUS. -

of Rudrapur; during SANKARA'S life time, but, he, as Well as
MADHAVA,* excludes SANKABA from being at all concerned in it;
He ascribes its occurrence to the same source, the instigation of
a Bhatta, from the north, or, in fact, of KUMABILA BHATTA, a
Bengali, or Maithili Brahman. .

A long series of sectaries then ensueSj of a more orthodox de->
scription, and who only err in claiming primeval and pre-eminent
honours for the objects of their adoration none of these are: to
be found ; and, although, of a certain extent, the places of some of
them may be supplied by the local deities of the villagers, and by
the admission of others to a participation in the worship paid to
the presiding deities of each sect, yet there can be little doubt,
that a large portion of the Hindu Pantheon formerly enjoyed
honours, which have for some centuries past been withheld. In
this predicament are IN DBA, KUVEBA, YAM A, VABUNA, G-ABUDA,
SESHA, and SOMA^ all of whom, in the golden age of Hindu idolatry,
had, no doubt , temples and adorers: the light and attractive service
of the god of love, indeed, appears to have been formerly very popu-
lar, as his temples and groves make a distinguished figure in thet
tales, poems, and dramas of antiquity : it is a feature that singularly
characterises the present state of the Hindu religion, that if in
some instances it is less ferocious, in others it has ceased to
address itself to the amiable propensities of the human character,
or the spontaneous and comparatively innocent feelings of youthful
natures. The buffoonery of the Holi, and barbarity of the Charak
Puja, but ill express the sympathies which man, in all countries,
feels with the vernal season, and which formerly gave rise to the
festive Vasantotsava of the Hindus, and the licentious homage
paid to Sakti and BHAIBAVA, has little in common with the
worship, that might be supposed acceptable to KAMA and his
lovely bride, and which it would appear they formerly enjoyed.

Besides the adorers of the secondary divinities, we have a
variety of sects who direct their devotions to beings of a still lower
rank, and of whom none, at present, exist as distinct bodies,
although individuals may be found, either detached or compre-
hended in other classes, who, more or less, reverence similar
objects. Thus, the worship of Akas,l or Ether, as the supreme
deity, is still occasionally met with : all classes pay daily homage
to the Pitris or Manes, and a few of the Tdntrikas worship the
Siddhas, or Genii, in the hope of acquiring superhuman powers :
the same class furnishes occasional votaries of the Vasus, YaJcshas,
and Gandharvas, and even of the Vetalas and Bhutas, or goblins

* Preface to Wilson's Sanscrit and English Dictionary,
f In the Vriliat KathA, Dasa Kumdra Mdlati Mddhava, Mrichchhakati,^ &c.
| I have encountered but 'one Professor, however, of this faith, a miserable
mendicant, who taught the worship of Ether, under the strange name of Baghela.

. STATE OF THE HINDU EELIGION, ETC. 15

and ghosts, and the latter also receive still, from the fears of the
villagers, propitiatory adoration. It does not appear, that in any
form, the worship of the moon and stars, of the elements, and
divisions of the universe, is still practised, although that of the
Tirthas, or holy places and rivers, is as popular as ever.

We have thus completed the enumeration of the sects as
described by the author of the SanJcara Vijaya, and have had an
opportunity of observing, that, although the outlines of the system
remain the same, the details have undergone very important
alterations, since the time at which this work was composed: the
rise of most of the existing modifications, we can trace satisfac-
torily enough, as will hereafter appear, and it is not improbable,
that the disappearance of many of those, which no longer take a
part in the idolatry of the Hindus, may be attributed to the exer-
tions of SANKAEA and his disciples: his object, as appears from
the work we have hitherto followed, was by no means the sup-
pression of acts of outward devotion, nor of the preferential
worship of any acknowledged and pre-eminent deity : his leading
tenet is the recognition of Brahma Para Brahma,* as the sole
cause and supreme ruler of the universe, and as distinct from
SIVA, VISHNU, BEAHMA, or any individual member of the pan-
theon : with this admission, and in regard to the weakness of
those human faculties, which cannot elevate themselves to the
conception of the inscrutable first cause, the observance of such
rites, and the worship of such deities, as are either prescribed by
the Vedas, or the works not incompatible with their authority,
were left undisturbed by this teacher ;t they even received, to a
certain extent, his particular sanction, and the following divisions
of the Hindu faith were, by his express permission, taught by
some of his disciples, and are, consequently, regarded by the
learned Brahmans in general, as the only orthodox and allowable
forms in the present day.! The Saiva faith was instituted by
PAEAMATA KALANALA, who is described as teaching at Benares,
ar>4 assuming the insignia that characterise the Dandis of
modern times. The Vaishnava worship was taught at Kanohi,
, or Conjeveram, by LAKSHMANA ACHAEYA and HASTAMALARA ;

* As in, these texts of the Vedas g5f 5f{5 3}" and

{Tcjfjf 3?r$rfrr[ ] [quoted by Sank, in his Brahmasutrabhashya, Gale.,

1854, p. 54. See also Brihad Arany. Upan. I, 4, 1. p. 125;]

f Ordinances founded on the Tantras, the Piirdnas, or historical record, are
"admissible if accordant with the Vedas ; they must be rejected if repugnant.

I In the present impure age, the bud of wisdom being blighted by iniquity, men
are inadequate to the apprehension of pure unity ; they will be apt, therefore, again
to follow the dictates of their own fancies, and it is necessary for the preservation of
the world, and the maintenance of civil and religious distinctions, to acknowledge
those modifications of the divine spirit which are the work of the SUPREME. These
reflexions haying occurred to SANKAEA, he addressed his disciple, &c. ,

16 THE RELIGIOUS SECTS -OF THE HINDUS. }

and the latter seems to have introduced a modified adoration
of VISHNU, in the character of KRISHNA. The Saura sect was
continued under the auspices of DIVAKARA, Brahmachdri> and
the Sakta, under those of the Sannydsi, TRIPURAKUMARA : the
Gdnapatya- were allowed to remain under the presidence of
GIRIJAPUTRA, and from such persons as had not adopted either
of -the preceding systems, BATUKANATH, the professor of the
Kdpdlika, or Bhairava worship, was permitted to attract follow-
ers: all these teachers were converts and disciples of SANKARA;
and "returned to his superintending guidance, when they had
effected the objects of their missions.

The notice that occurs in the Sarva Darsana of any of the
sects which have yet been mentioned/has been already incidentally
adverted to: this work is less of a popular form than the preceding,
and controverts the speculative rather than the practical doctrines
of other schools: besides the atheistical Bauddha and Ja ina sects,
the work is occupied chiefly with the refutation of the followers of
Jaimini, G-autama, and Patanjali, and we have no classes of
worshippers introduced but those of the Vaishnavas who follow
RAMANUJA, &TLd.Madfavdchdrya, of the Saivas, the Pdsupatas, the
followers of ABHINAVA GUPTA, who taught the Mantra worship of
Sia ; and the alchemical school, or worshippers of SIVA'S type in
quicksilver, and the Raseridra Ling a : most of these seem to have
sprung into being in the interval between the 10th and 13th
centuries, and have now either disappeared, or are rapidly on
the decline : those which actually exist, we shall recur to in the
view we are now prepared to take of the actual condition of the
Hindu faith;

SECTION III. ':

PRESENT DIVISIONS OF THE HINDUS, AND OF THE
VAISHNAVAS IN PARTICULAR.

The classification adopted by the works, I especially follow,
if not unexceptionable, is allowable and convenient, and may,
therefore, regulate the following details : it divides all the Hindus
into three great classes, or Vaishnavas, Saivas, and SdJctas, and
refers to a fourth or miscellaneous class, all not comprised in the
three others.

The worshippers of VISHNU, SIVA, and SAKTI, who are the
objects of the following description, are not to be confounded with
the orthodox adorers of those divinities : few Brahmans of learning/ '
if they have any religion at all, will acknowledge themselves to
belong to any of the popular divisions of the Hindu faith, although,
as a .matter of simple preference, they more especially worship
some individual deity, as their chosen, or Ishta Devatd: they refer

SAIVAS. 17

also to the Vedas, the books of law, the Puranas, and Tantras, as
the only ritual they recognise, and regard all practices not derived
from those sources as irregular and profane : on the other hand,
many of the sects seem to have originated, in a great measure, out
of opposition to the Brahmanical order : teachers and disciples are
chosen from any class, and the distinction of caste is, in a great
measure, sunk in the new one, of similarity of schism ; the ascetics
and mendicants, also in many instances, affect to treat the
Brahmans with particular contempt, and this is generally
repaid with interest by the Brahmans. A portion, though ^not
a large one, of the populace is still attached to the Smdrta
Brahmans, as their spiritual guides, and are so far distinct
from any of the sects we shall have to specify, whilst most
of the followers, even of the sects, pa^ the ordinary .deference
to the Brahmanical order, and especially evince towards the
Brahmans of their own fellowship, of whom there is generally
abundance, the devotedness and submission which the original
Hindu Code so perpetually inculcates.

Excluding, therefore, those who may be regarded as the
regular worshippers of regular gods, we have the following
enumeration of the several species of each class :

VAISHNAVAS.

1. Ramanujas, or Sri Sampradayis, or Sri Vaishnavas.

2. Ramanandis, or Ramavats.

3. Kabir Panthis.

4. Khakis.

5. MalukDasis.

6. Dadu Panthis.

7. Raya Dasis.

8. Senais.

9. Vallabhacharis, or Rudra Sampradayis.

10. Mira Bais.

11. Madhwacharis, or Brahma Sampradayis.

12. Nimavats, or Sanakadi Sampradayis.

13. The Vaishnavas of Bengal.

14. Radha Vallabhis. . '

15. The SakhiBhavas.

16. Charan Dasis.

17. Harischandis.

18. Sadhna Panthis.
\ 19. Madhavis.

I 20. Sannyasis, Vairagis and Nagas.

.r ' ; '. '' ." SAIVAS.; . ; ;

1. Dandis and 0asnamis.

2. Jogis. .'. ',' . . '.,'',.

3

18

THE RELIGIOUS SECTS OF THE HINDUS.

3. Jangamas.

4. Paramahansas.

5. Urdhabahus, Akas Mukhis, and Nakhis.

6. Giidaras.

7. Bukharas, Siikharas and Ukharas.

8. Kara Lingis.

9. Sannyasis, &c,

SAKTAS.

1. Dakshinis.

2. Vamis.

3. Kancheliyas.

4. Kararisv

MISCELLANEOUS SECTS.

1. Ganapatyas.

2. Saurapatas.

3. Nanak Shahis of seven classes.

1. Udasis.

2. Ganjbakhshis.

3. Eamrayis.

4. Suthra Shahis.

5. Gbvind Sinhis.

6. Nirmalas.

7. Nagas.

4. Jainas of two principal orders.

1. Digambaras.

2. Swetambaras.

5. BabaLalis.

6. PranNathis.

7. Sadhs.

8. Satnamis.

9. Siva Narayanis.
10. Siinyavadis.

These will be regarded as varieties enough, it may be pre-
sumed, especially when it is considered, that most of them
comprise a number of sub-divisions, and that besides these
acknowledged classifications, many individual mendicants are to
be found all over India, who can scarcely be included within the
limits of any of them, exercising a sort of independence both in
thought and act, and attached very loosely, if at all, to any of the
popular schismatical sects.*

* Some of the' popular works adopt a different classification, and allude to 90
P&shandas, or heresies, which are thus arranged

Amongst the Brahmans

Sannydsls

Vairagfs

Sauras

Jangamas

Jogfs . .

24
12
12
18
18
12

V

i

SRI SAMPBADAYIS, OB BAMANUJAS. 10

[In the following account of the sects, the Sikhs: and Jains
have been omitted to form separate publications ; while a few
other sects have been added.]

VAISHNAVAS.

SBI SAMPBADAYIS, or BAMANUJAS.

Amongst, other divisions of less importance, the Vaishnavds *
are usually distinguished into four principal Sampraddyas, or
sects;* of these, the most ancient and respectable is the Sri
Sampraddya, founded by the Vaishnava reformer Rdmdnuja
Achdrya, about the middle of the twelfth century. t

The history of BAMANUJA, and his first followers, is well
known in the south of India, of which he was a native, and is
recorded in various legendary tracts and traditional narratives.

According to the Bhdrgava Upapurdna, BAMANUJA is said
to have been an incarnation of the serpent Sesha, whilst his
chief companions and disciples were the embodied Discus, Mace,
Lotus, and other insignia of Vishnu. In a Kanara account of his
life, called the Divya Charitra, he is said to have been the son of
Sri Kesava Achdrya and Bhumi Devi ; and, as before, a>n incar-
nation of Sesha. He was born at Perumbur, and studied at

* Thus the BhaTeta Mdld : " HABI, in preceding ages, assumed twenty-four prin-
cipal shapes, but four were manifest in the Kali Jug : the magnanimous Rdmdnuja,
a treasure of Ambrosia and terrestrial tree of plenty : the ocean of kindness and
transporter across the sea of the universe, Vishnu Swdmi : Madhu Achdrj, a rich
cloud in the autumnal season of piety : and Nimbdditya, a sun that illumined .the
cave of ignorance ; by them acts of piety and obligation were divided, .and each sect
was severally established." There are also Sanskrit texts authorising the different
institution, and characteristic term of each Sampraddya, one of these is from the
Padma Purdna : " Those Mantras, which belong to no system, are of no virtue ; and,
therefore, in the Kali age, there shall be followers of four sects. Sri, Madhwi,
Rudra and Sanaka, shall be the VaisJvnavas, purifying the world, and these four,
D6vi, (Siva speaks,) shall be the institutors of the Sampradayas in the Kali
period." We may here observe in passing, that if this text is genuine* the Padma
Pur ana must be very modern: another similar text is the following:

"LAKSHMi selected Rdmdnuja, BBAHMA, Madhwdchdrya ; Rudra gave the
preference to Vishnu. Swdmi, "and the four Sanakas to Nimbdditya." The cause
of the election is not very evident, as the creeds taught by those teachers, have
little connexion with the deity who lends the appellation to the sects.

f The Smriti Kdla Taranga places the date of RAMANUJA'S appearance in Saka
1049 or A.D. 1127. A note by Colonel Mackenzie on an inscription, given in the
Asiatic Researches 9, 270, places the birth of RAMANUJA in A.D. 1008: various
accounts, collected by Dr. Buchanan, make it 1010 and 1025 (Buchanan's Mysore
2 80) and 1019 (ibid. 3, 413). Inscriptions make him alive in 1128, (ibid.) which
would give him a life of more than a century : according to COL. WILKS, indeed
(History of Mysore I, 41, note and appendix), he was alive in 1188. The weight of
authority seems to be in favour of the more recent date, and we may conclude
that he was bora about the end of the eleventh century, and that the first
half of the twelfth' century was the .period at which his fame, as a teacher,
was established.

20 THE RELIGIOUS SECTS OF THE HINDUS.

Kdnchi, or Gonjeveram, where also he taught his system of
tjje Vaishnava faith. He afterwards resided at Sri Ranga,
worshipping Vishnu as 8-ri Ranga NdtJia, and there composed his
principal works, he then visited various parts of India, disputing
with the professors of different creeds, overcoming them of course,
and reclaiming various shrines, then in possession of the Saivas,
for the worshippers of Vishnu, particularly the celebrated temple
of Tripeti. .

On his return to Sri Ranga, the disputes between the
' Vaishnava and Saiva religions, became exceedingly violent, and
the Chola monarch, who according to some accounts, was at that
time KERIKALA CHOLA, subsequently named KRIMI KONDA CHOLA,
being a devout worshipper of Siva, commanded all the Brahmans
in his dominions to sign an/acknowledgment of the supremacy
of that divinity, bribing some of the most refractory, and terrify-
ing others into acquiescence. BAMANUJA, however, was impracti-
cable, and the king sent armed men to seize him. With the
assistance of his disciples, he effected his escape, and ascending
the Ghats,, found refuge with the Jain sovereign of Mysore,
VITALA DEVA, Velldla Ray a. In consequence of rendering medi-
cal service to the daughter of this prince, or in the terms of
the legend, expelling an evil spirit, a Brahma Roukshasa,, by
whom she was possessed, he obtained the monarch's grate-
ful regard, and finally converted him to the Vaishnava faith.
The Rdjd assumed the title of Visfynu Vardhana. BAMANUJA
remained several years in Mysore, at a temple founded by
the Rdjd on Yddava Giri, now known as Mail Ootay, for the
reception of an image called Chavala Ray a, a form of Ranachhor,
or Krishna, which the local traditions very ridiculously pretend
he obtained from the Mohammedan sovereign of Delhi. BAMA-
NUJA resided here twelve years, but on the death of his persecutor,
the Shola king, he returned to Sri Ranga, on the Kdveri, and
there spent the remainder of his life in devout exercises and
religious seclusion.

The establishments of the Bamanujiyas are numerous in the
Dekhan still, and the same country comprehends the site of the
Gaddi, the pillow or seat of the primitive teacher; his spiritual
throne, in fact, to which his disciples are successively elevated.*
This circumstance gives a superiority to the Achdryas of the

* According to information obtained by Dr. Buchanan, RAMANUJA founded 700
Maths, of which four only remain ; one of the principal of these is at Mail Cota-y,
or Dakshina BadariJcdsrama, the fiadari station of the south. RAMANUJA also
established 74 hereditary Guruships amongst his followers, the representatives of ')
which still remain and dispute the supremacy with the Sannydsi members of the ji
order ; these last, however, are generally considered of the highest rank (Buchan. I:
. Mysore 2, 75). In another place (1, 144), he says that 89 Gtiruships were estab- \
Ushed,- 5 in the $annya,si class, and 84 in the secular order : the. Madams of the^five j;
former are Akobilam, Totddri, Rameswara, Sri Rangam, and K&nji.- . '!

SRI SAMPRADAYIS, OR RAMANUJAS. 21

Dakshina, or south, over those of the Uttara, or north, into which
they are at present divided.

The worship of the followers of BAMANUJA, is addressed to
VISHNU and to LAKSHMI, and their respective incarnations,
either singly or conjointly ; and the Sri Vaishnavas, by which
general name the sect is known, consist of corresponding sub-
divisions, as NARAYANA, or LAKSHMI, or LAKSHMI NARAYANA, or
BAM A or SITA, or SITA BAMA, or KRISHNA, or BUKMINI, or any
other modifications of Vishnu, or his consort, is the preferential
object of the veneration of the votary.* The Sri Vaishnava
worship in the north of India, is not very popular, and the sect is
rather of a speculative than practical nature, although it does not
require, in its teachers, secession from the world : the teachers
are usually of the Brahmanical order, but the disciples may be
of any caste, t

Besides the temples appropriated to VISHNU and his consort,
and their several forms, including those of KRISHNA and BAMA,
and those which are celebrated as objects of pilgrimage, as
Lahshmi-Bdlaji, Rdmndth, and Rangandth, in the south ; Badari-
ndth, in the Himalaya, Jaganndth, in Orissa, and Dwdrakd, on
the Kdthidwdr Coast, images of metal or stone are usually set up
in the houses of the private members of this sect, which are daily
worshipped, and the temples and dwellings are all decorated with
the Sdlagrdm stone and Tidasi plant.

The most striking peculiarities in the practices of this sect,
are the individual preparation, and scrupulous privacy of their
meals : they must not eat in cotton garments, but having bathed,
must put on woollen or silk : the teachers allow their select
pupils to assist them, but, in general, all the Eamdnujas cook for
themselves, and should the meal during this process, or whilst
they are eating, attract even the looks of a stranger, the operation
is instantly stopped, and the viands buried in the ground : a

* Mr. Colebrooke, A. R. 7, [Essays, &c., London : 1858, p. 124.] says the Rdmd-
nujas are of three classes, those who worship RAMA alone, SITA alone, and. SITA and
RAMA conjointly. One of my authorities, Mathurd Ndth, says, they worship Mahd
Lakshmi, and other information agrees with his ; from the texts quoted in the
Sarva Darsana Sdngraha, [Calcutta: 18.58, pp. 54, 55.] VISHNU as VASUDEVA, is
the deity to be worshipped, but no doubt all the varieties exist : without, however,
affecting the identity of the sect, the real object of whose devotion is VISHNU, as the
cause and creator of the world, and any of his, or his Sakti's more especial mani-
festations, are consequently entitled to reverence. The term Sri Vaishnavas, most
commonly applied to them, denotes an original preference of the female deity or
Mahd Lakshmi : the worship of RAMA is more properly that of the Rdmdnandls,
and they may be the persons intended by Mr. Colebrooke' s informants, as those of
the Rdmdnujiyas who worship RAMA only (A. R. 7, 281). It may also be observed,
that the Ramanujiyas unite with KBISHNA, Rukmini, not Rddhd, the latter being
his mistress only, not his wife, and being never named in the Bhdgavat, except in
one ambiguous passage.

f The Mantra, and mark, are never bestowed on any person of impure birth.
Buchanan, Mysore 1,146.

22 THE BELIGIOUS SECTS OF THE HINDUS.

similar delicacy, in : this respect, prevails amongst some other
classes of Hindus, especially of the Rdjaput families, but it is not
carried to so preposterous an extent.*

The chief ceremony of initiation in all Hindu sects, is the
communication by the teacher to the disciple of the Mantra,
which generally consists of the name of some deity, or a short;
address to him ; it is communicated in a whisper, and never
lightly made known by the adept to profane ears. The Mantra
of the RAMANUJA sect is said to be the six syllable Mantra Om
Rdmdya namah; Om, salutation to RAMA or the eight syllable
Mantra, Om namah Narayanaya. The former is the northern ;
the latter, the southern salutation.

Another distinction amongst sects, but merely of a civil
character, is the term or terms with which the religious members
salute each other when they meet, or in which they are addressed
by the lay members. This amongst the Rdmdnujas is the phrase,
Ddso 'smi, or Ddso 'ham ; I am your slave ; accompanied with
the Prandm, or slight inclination of the head, and the application
of the joined hands to the forehead. To the Achqryas,w supreme
teachers of this sect, the rest perform the Ashtdng Dandawdt or
prostration of the body, with the application of eight parts the
forehead, breast, hands, knees, and insteps of the feet, to the
ground.

The Hindu sects are usually discriminated by various fantas- |
tical streaks on their faces, breasts, and arms : for this purpose,
all the Vaishnavas employ especially a white earth called Gopi-
chandana, which, to be of the purest description, should be
brought from Dwdrakd, being said to be the soil of a pool at that
place, in which the G-OPIS drowned themselves when they heard
of Krishna's death. The common Gopichandana, however, is
nothing but a Magnesian or Calcareous Clay.

, The marks of the Rdmdnujas are two perpendicular white
lines, drawn from the root of the hair to the commencement of s
each eye-brow, and a transverse streak connecting 'them across
the root of the nose : in the centre is a perpendicular streak
of red, made with red Sanders, or Roli, a preparation of turmeric
and lime ; they have also patches of Gopichandana, with a central (
red streak on the breast, and each upper arm : the marks are j,.
supposed to represent the Sankh, Gha'kra, Gadd, and Padma^, ['
or Shell, Discus, Club, and Lotus, which VISHNU bears in his j

. . ' ' . : i

* It is said, however, that there are two divisions of the sect, one called
Avara/ni, from Avarana, screening, or surrounding, and the other Andvararii, from
the members not observing such punctilious privacy. t

f The Vaishnava is thus described in the Bhakta M.&1&, the text is probably (
that of the Bhdgavat "They who bear Tulasi round the neck, the rosary of,
Lotus seeds, have the shell and discus impressed upon their upper arm, and the I
upright streak along the centre. of the forehead, they are Vaishnavas, and sanctify ,
the world." /

SEI SAMPEADAYIS, OE EAMANUJAS. 23

. four hands, whilst the central streak is SEI, or LAKSHMI.* Some
have these objects carved on wooden stamps, with which they
impress the emblems on their bodies, and others carry their

. devotion so far as to have the parts cicatrized with heated metallic
models of the objects they propose to represent, but this is not
regarded as a creditable practice: t besides these marks, they wear
a necklace of the wood of the Tulasi, and carry a rosary of the
seeds of the same plant, or of the Lotus.

The principal authorities of this sect are the comments of the
founder on the Sutras of VYASA, and other Vaidika works : they
are written in Sanskrit, and are the Sri Bhdshya, the Gitd
Bhcishya, the Veddrtha Sangraha, Vedanta Pradipa, and Veddnta
Sdra : besides these, the works of Ven'kcuta Achdrya, are of great
repute amongst them, as the Ktotra Bhdshya, and Satadushini,
and others: the Chan-da Mdruta Vaidika; and Trinsatadhydnam,
are also works of authority, as is the Pdnchardtra of NAEADA :
of the Pur anas they acknowledge only six as authorities, the
Vishnu, Ndradiya, Gdruda, Padma, Vdrdha and the Bhdgavat :
the other twelve are regarded as Tdmasa, or originating in the
principles of darkness^ and passion, as we have already observed.
Besides these, the Rdmdnujas have a variety of popular works in
the dialects of the South, one of which, the Guru Para, contain-
ing an account of the life of RAMANUJA, was procured by BE.
BUCHANAN, in the course of his statistical researches in Mysore.
The chief religious tenet of the Rdmdnujas, is the assertion
that Vishnu is BEAHMA ; that he was before all worlds, and was
the cause and the creator of all. Although they maintain that
Vishnu and the universe are one, yet, in opposition to the Veddnta
doctrines, they deny that the deity is void of form or quality, and
regard him as endowed with all good qualities, and with a two-
fold form : the supreme spirit, Paramdtmd, or cause, and the gross
one, the effect, the universe or matter. The doctrine is hence
called the Visishthddwaita, or doctrine of unity with attributes. J
In these assertions they are followed by most of the Vaishnava
sects.- Creation originated in the wish of VISHNU, who was alone,
without a second, to multiply himself : he said, I will become

-* The efficacy of these marks is very great : we are told in the Kasi Khand,
that YAMA directs his ministers to avoid such as bear them, and the same work
observes, that no sin can exist in the individuals who make use of them, be they of
whatever caste.

f The Vrihan Ndradiya Purana sentences every Brahman adopting the practice
to endless degradation, and even to the infernal regions. The reason also occurs,
" The body of a Brahman is the abode of all the gods, if that is consumed, where
shall we abide?" It appears, however, that stamping the mark with a hot iron is
commonly in use in the Dekhan. A similar practice seems to have been known to
/ some of the early Christians, and baptizing with fire was stamping the cross on the
\ forehead with a hot iron.

{ Or qualified non-duality. Adwaita, means non-duality . Visishta, containing
attributes, Chit and Achit

24 THE RELIGIOUS SECTS OF THE HINDUS.

many; and he was individually embodied as visible and etherial
light. After that, as a ball of clay may be moulded into various
forms, so the grosser substance of the deity became manifest in
the elements, and their combinations : the forms into which the
divine matter is thus divided, are pervaded by a portion of the
same vitality which belongs to the great cause of all, but which is
distinct from his spiritual or etherial essence ; here, therefore, the
Ramdnujas again oppose the Veddntikas, who identify* the
Paramdtmd and Jivdtma, or etherial and vital spirit : this vitality,
though endlessly diffusible, is imperishable and eternal, and the
matter of the universe, as being the same in substance with the
Supreme Being, is alike without beginning or end : PURUSHOTTAMA,
or NARAYANA, after having created man and animals, through the
instrumentality of those subordinate agents whom he willed into
existence for that purpose, still retained the supreme authority of
the universe : so that the Bdmdnujas assert three predicates of the
universe, comprehending the deity : it consists of Ohit, or spirit,
Achit, or matter, and Iswara, or God, or the enjoyer, the thin
enjoyed, and the ruler and controller of both. Besides his primary
and secondary form as the creator, and creation, the deity has as-
sumed, at different times, particular forms and appearances, for the
benefit of his creatures : he is, or has been visibly present amongst
men, in five modifications: in his ARCHA, objects of worship j as
images, &c. ; in the Vibhavas, or Avatdras, as the fish, the boar,
&c. ; in certain forms called Vydhas, of which four are enumerated,
VASU-DEVA, or KRISHNA, BALARAMA, PRADYUMNA, and ANIRUD-
DHA; fourthly, in the Stikshma form, which, when perfect, com-
prises six qualities :' Virgjas, absence of human passion ; Bimrityu,
immortality ; Bisoka, exemption from care or pain ; Bijighatsd,
absence of natural wants ; Satyakdma, and Satyasankalpa, the love
and practice of truth; and sixthly, as the Antardtmd, or Antary-
dnii, : the human soul, or individualised spirit: these are to be
worshipped seriatim, as the ministrant ascends in the scale of
perfection, and adoration therefore is five-fold; Abhigamanam,
cleaning and purifying the temples, images, &c. Updddnam,\
providing flowers and perfumes for religious rites ; Ijyd, the !
presentation of such offerings, blood offerings being uniformly
prohibited, it may be observed, by all the Vaishnavas; Swddhydya, /
counting the rosary and repeating the names of the divinity, or (
any of his forms ; and Yoga, the effort to unite with the deity : f the \
reward of these acts is elevation to the seat of VISHNU, and enjoy-
ment of like state with his own, interpreted to be perpetual
residence in. Vaikuntha, or Vishnu's heaven, in a condition of pure
ecstasy and eternal rapture.

* [See, however, Colebr. M. E., London, 1858, p. 169.]
f [Sarva Darsana Sangraha, p. 54 56.]

dF : i^EiE KAMANUJ AS IN SOUTH INDIA .

The Rtimanujcis are riot very numerous in the north, p

ihey are better known as Sri Vaisknavas ; they are decidedly
hostile to the 8div&..86fst t arid are.not on very friendly teriris with
the iribderri votaries of KRISHNA, although .they recognise tl^at
deity as. an incarnation of VISHNU.

DIVISIONS OF THE EAMANUJAS IN SOUTH INDIA. _ .. ;

In .the 13th century, one. of the followers of Eamanuja, a
learned Brahman of Conjeveram, named Vedantacharya, gave out
that he was commissioned- by Vishnu himself to purify the faith,
and .restore .the doctrines of the original founders. These
doctrines, he affirmed, had been more carefully preserved by the
Northern Brahmans than by the Southern. Hence arose two
great antagonistic parties of Kamanujas, one called the northern
school, Vadagalai, the other the southern school, Tengalai. They
are far more opposed to , each other than both parties are
to Saivas. The northern school accept the Sanskrit Veda, ihe
southern have compiled a Veda of their own, called 'the 4,000
Verses' CNalayira) written in, Tamil, and held to be older than the
Sanskrit Veda, but really based on its Upanishad .portion. In r all
their worship they repeat selections from their Tamil Verses.
An important difference of doctrine, caused by different views
of the nature of the human spirit's dependence on Vishnu, separ-
ates the two parties. The Vadagalais say that the human spirit
lays hold of the Supreme Being by its own will, act, and effort,
just as the young monkey clings to its mother. This is 'Called
the monkey theory , (markata-ny aya) . The view of the Tengala^
is called the cat-hold theory , (iriar j ara-ny ay a) . The human
spirit, they argue., . remains passive until acted upon by .the
Siipreirie Spirit, just as the kit ten- remains passive until 'Seizeclby
the mother-cat. . , . /..' ;'- ^

,. Again, the Tengalais maintain that the Sakti, or wife of
Vishnu, is a created and feniale being, though .divine, an<3 that she
acts as a mediator or minister (purusha-kara), not as an equal

i chjarinei of salvation ; whereas the Vadagalais regard her as^ like
her consort, infinite arid uncreated, and, equally to be worshipped
as a chanfiel or means (upaya) by which salvation may be

Obtained. ; '; . ; '.....' .- =:;'' . ,- . .. ''.-,'. -.. /... ,/. , " ",,.,-i

5*he two sects have differerit frontal marks. The Vadagalais

donterid that the frontal mark (puridra) ought to represent ,th|
^n^re^ion "of the right fodt- Of Vishnu (the supposed -source of the;
(Granges) , while the Tengalais mairitain that equal reverence is due
to both the god's feet. .The Vadagalais make a simple white line
curved like the letter TCJ, to represent the sole of one foot, adding
q, Centra! .red mark, emblematical of Lakshmi. The Terigalai|J
employ a : iievice like the letter T, represeritirig both feet suppose^

4 I

26 THE RELIGIOUS SECTS OF THE HINDUS,

to rest on a lotus throne, denoted by a white line half down the
;n6se. The worst disputes between the sects arise as to which
inark is to be impressed on the images worshipped in the Vishnu
femples, to which all Eamanujas resort indifferently. Tedious
and expensive lawsuits are often the results.

Both sects, however, agree in stamping or branding the same
emblems of Vishnu the discus, the conch-shell, the club and the
lotus but more generally the former two only, on their breasts,
shoulders,. and arms.

Another point which distinguishes the Tengalais is that they
prohibit their widows from shaving their hair. A shorn female
head is throughout India the chief mark of widowhood.

Again, a peculiarity common to both Ramanuja sects is the
strict privacy with which they eat and even prepare their meals.
No Indians like to be looked at while eating. They are firm
believers in the evil influence of the human eye (drista-dosha) .
The Ramanujas carry these ideas to an extravagant extreme.
They carefully lock the doors of their kitchens and protect their
culinary and prandial operations from the gaze of even high-
caste Brahmans of tribes and sects different from their- own.*

The usual surnames of the Ramanuja Brahmans are Ayangar,
Acharya, Charlu, and Acharlu. The last two are corrupted form
of the Sanskrit word Acharya.t

RAMAN ANDIS, OE RAMAVATS.

The followers of RAMAN AND are much better known than
those of RAMANUJA in upper Hindustan: they are usually con-
sidered as a branch of the RAMANUJA sect, and address their devo-
tions peculiarly to RAMACHANDEA, and the divine manifestations
connected with VISHNU in that incarnation, as SITA, LAKSHMANA,
and HANUMAN.

, RAMAN AND is sometimes considered to have been the immedi-
ate disciple of RAMANUJA, but this appears to be an error : a more- /
particular account makes him the fifth in descent from that teacher, '
as follows the pupil and successor of RAMANUJA was DEVANAND ;
of DEVANAND, HAEINAND; of HAEINAND, RAGHAVANAND, and of
this last, RAMAN AND, an enumeration which, if correct, would I
place RAMANAND about the end of the 13th century : I there is I
great reason, however, to doubt his being entitled to so remote a \
3ate, and consequently to question the accuracy of his descent J

from RAMANUJA : we shall have occasion to infer, hereafter, from j

^ . ' , ' i

* Abridged from Brahmani&m and Hinduism by Monier Williams, pp. 124-128
-f Hindu Castes and Sects, by T. N. Bhattacharjee, p. 439.
J The enumeration in the BhaJcta M&1& is different : it there occurs 1 . BAMANUJA, <
2. DEVACHARJ 3, BAGHAVANAND, 4. BAMANAND ; making him the fourth,

RAMANANDIS, OR KAMAVATS. 1

the accounts given of the dates of other teachers, that EAMANAND
was not earlier than the end of the 14th, or beginning of the 15th
century.

According to common tradition, the schism of BAM AN AND
originated in resentment of an affront offered him by his fellow-
disciples, and sanctioned by his teacher. It is said, that be
had spent some time in travelling through various parts of
India, after which he returned to the Math, or residence of his
superior : his brethren objected to him, that in the course of
his peregrinations, it was impossible he could have observed
that privacy in his meals, which is a vital observance of the
Ramanuja sect, and as BAGHAVANAND admitted the validity
of the objection, BAMANAND was condemned to feed in a place
apart from the rest of the disciples: he was highly incensed
at the order, and retired from the society altogether, establishing
a schism of his own.

The residence of EAMANAND was at Benares, at the Pancha
Gang a, Ghat, where a Math, or monastery of his followers, is
said to have existed, but to have been destroyed by some of
the Musalman princes : at present there is merely a stone plat-
form in the vicinity, bearing the supposed impression of his
feet, but there are many Maths of his followers, of celebrity
at Sena/res, whose Panchdyat, or council, is the chief authority
amongst the Rdmdvats in Upper India : we shall have frequent
occasion to mention these Maths, or convents, "and a short account
of them may, therefore, here be acceptable.

Most of the religious sects of which we have to give an
account, comprise various classes of individuals, resolvable how-
ever, especially into two, whom (for want of more appropriate
terms) we must call, perhaps, Clerical and Lay .* the bulk of the
votaries are generally, but not always of the latter order, whilst
the rest, or the Clerical class, are sometimes monastic, and
sometimes secular: most of the sects, especially the Vaishnavas,
leave this distinction a matter of choice: the Vallabkachdris,_
indeed, give the preference to married teachers, and all their
Gosdins are men of business and family : the preference, however,
is usually assigned to teachers of an ascetic or coenobitic life,
whose pious meditations are not distracted by the affections
of kindred, or the cares of the world : the doctrine that introduced
similar unsocial institutions into the Christian church, in the
fourth century, being still most triumphantly prevalent in the
east, the land of its nativity ; the establishments of which we are
treating, and the still existing practices of solitary mortification,
originating in the "spacious appearance and pompous sound of
that maxim of the ancient philosophy, that in order to the attain-
ment of true felicity and communion with God, it was necessary
that the soul should be separated from the body even here below,

28 THE EEM(Hpyg S?|P,T& 0? TH^ HINDUS.

anjd that tjie body was to be macerated . and mortified for.

' (MosJieiwi. .i. 378.) - ;"',.",

Of the coenobitic members of the different communii;ie L s,
pursue an erratic and mendicant life : all of them,' indeed ,
at some period have led such a life, and have gravelled over various
parts of India singly or in bodies, subsisting " by alms, by mer-
chandise, and sometimes, perhaps, by less unexceptionable^
means, like the fiarabaites of the east, or the mendicant friars p|
the Latin Church : they have, however, their fixed rallying pbints,
and are sure of finding, in various parts of their progress, estab^
lishments of their own, or some friendly fraternity. wh,ere they
are for a reasonably moderate period lodged and fed. "Whe.n old
or infirm,; they sit down in some previously existing : Ma$i, "or
establish one of their own..

The Maths, Astkals, pr Akhdd&s, the residences, of the i mo-
nastic communities of the Hindus, are scattered over the whole
country : they vary in structure and extent, according to the pro-
perty of which the proprietors are possessed ; but they generally
comprehend a set of huts or chambers for the Muhant, or '.Supe-
rior, and his permanent pupils ; a temple, sacred to the deity
whom they worship, or the Sam.ddhi, or shrine of the -founder of
the sect, or some eminent teacher; and a 'Jjharma Sdla, one or
more sheds, or buildings for the accpmmodatipn of tl^e mendi-
cants or travellers, who are constantly visiting* the \ Math : ingress
and egress is free t all ; and, indeed, a restraint upon personal
liberty seems never to have entered into the conception of any of
the religious legislators of the Hindus. . .

. The Ma th is under the entire control of a Mahobnt, or
Superior, with a certain number of resident Chelas, or disciples;
their number varies from three or four to thirty or forty, but in
both cases there are always a number of vagrant or out-members :
the resident Cfyelds, are usually the elders -of the body, with a few
of the younger as their attendants .and scholars ; ;and it is from

f ~ - . - .",- /.- , ^p -- . ,.' ."' - ' * ' '

the Senior and more proficient of these ascetics, that the MaJiant \
is usually elected. I

In some instances, however, where the Mahpint has a family, /
the situation descends in the line of his posterity : where an i,
electipn is to be_ effected, it is conducted with much solemnity^ (
and presents a curious picture of a regularly organised system of J
church policy, amongst these apparently unimportant 'and strag- *
gling comimunities, (,

The Maths of varipus districts look -up ;to some one of their [/
own order as chief, and they all refer to that connected with their |j
founder, as the com,mpn head : under the .presifence, theretpre, j
of the Mcuhant of that establishment, wherever practicable, arid in |
his. absence,, of some other ;of acknowledged pre-eminence, the|
MaJmnts of -(the different Maths assemble, upon the decease , of one !

: M - : -' ' <..-..: ...... ..:-. .-...,,-; .-.- r ' * > ;. ' : ' : '!.:-*': :-';)

., v . .RAMA^ANDISj^OR.EA^ATAp,, r :--r

of their brethren, to .elect a successor . Jtor this purpose tjkey
larly examine the Ohelas, or disciples pf;the;decease3, the^ble^t of
whom is raised to the vacant situation : should nojie of then* be
qualified, they choose a Majiant from the pjiils of spme,yptlier
teacher, but this is rarely necessary* and unless necessafy, is -never
fcad recourse to. The new Mahant is then regularly installed,,
and is.- formally invested with the cap, the rosary, the frontal
mark, or Tikd, or any other monastic insignia, by the president of
the assembly. Under the native Government, .whether Moham-
medan or Hindu the .election . of the superior of one of these
establishments was considered as a matter of sufficient moment
to demand the , attention of the Grovernor of ; the prpyince, who,
accordingly, in person, or by his deputy, presided at /the election : ;
at present, no interference is exercised by the ruling authorities,
and rarely by any lay character, although occasionally, a Raja,
or a Zemindar, to whose liberality the Math is indebted, or in
whose lands it is situated, assumes the right of assisting and pre-
siding at the election. , \'\ , ;
; The Mahanfs of the sects, in which, the election takes place,:
are generally assisted by those of the sects connected with them ;
each is attended by a train of disciples, and individuals of various
mendicant tribes repair to the meeting ;; so that :an; assemblage of
many hundreds^ and sometimes of thousands, occur^s": as far as the
resources of the Math, where they are assembled j extend, they
are maintained at its expense ; when those fail, they must shift for
themselves; the election is usually a business of 'ten or ^ tw.elve
days, and during the, period pf its continuance, various points pfc
polity or doctrine are discussed in the assembly. >

Most .of the Maths have some endowments of land, but with
the exception of a few established in large cities,' and especially
at Benares, the individual amount of these endowments
general, of lit-tle value. There are few Maths in any distric,
-possess five hundred Bighas of land, or afeout : one. hundrei
seventy acres, and the most usual quantity is about thirty : o
forty Bighas .only : this is sometimes letr out for a jGixed rent ; at;
other times it is cultivated by ^he Math on its own accpunt ; tfiej

I highest rental met with, in any of - the returns prpcured,fiis six;

I hundred and thirty rupees per annum. Although, however, -the

> ..-'-'. -. _ \j. JU '.--. li ' . '"'. . . . - - ' t ' : \J . '- f -; ,'- . . : ^ - - ; . -'... \*.

I individual portions are trifling, the great number of these ^p^ty;
\ establishments renders the aggregate amount consider ablej arid:

as the endowed lands have been granted Mtifii or free pf land;

tax, they form, altogether, a serious deduction from the : revenue"

/ of each disteict* .....-

s . . Besides the lands they may hold, the .Maths have other
1 sources of support : the attachment of lay votaries frequently

, I ....... ' . .- ... ;!,; i -i -.- . '* . - - - ' - .-- .':.-! '- . - - - i. , '-"/' ' - ' -* -- - - -' --*-..- J; ... ^j .

contributes very liberally to their wants : the community is also v
sometimes concerned;, though, in general, covertly^ iri traffic,, and

30 THE RELIGIOUS SEtfTS bF folE HINDUS.

besides those means of supply, the individual members of most of
them sally forth daily to collect alms from the vicinity, the
aggregate of which, generally in the shape of rice or other grains,
furnishes forth the common table : it only remains to observe,
that the tenants of these Math$, particularly the Vaishnavas, are
most commonly of a quiet inoffensive character, and the Mahants
especially are men of talents and respectability, although they
possess, occasionally, a little of that self-importance, which the
conceit of superior sanctity is apt to inspire : there are, it is true,
exceptions to this innocuous character, and robberies, and
murders have been traced to these religious establishments.

The especial object of the worship of KAMANANDA'S followers
is VISHNU, as KAMACHANDRA : they, of course, reverence all the
other incarnations of VISHNU,- but they maintain the superiority
of KAMA, in the present or Kali Yug ; hence they are known
collectively as Rdmdvats, although the same variety prevails
amongst them, as amongst the Rdmdnujas, as to the exclusive
or collective worship of the male and female members, of this
incarnation, or of Rama and Sitd, singly, or jointly, or Sitd
Rama :* individuals of them also pay particular veneration to
some of the other forms of VISHNU, and they hold in like estima-
tion, as the Rdmdnujas, and every Vaishnava sect, the Sdlagrdm
stone and Tulasi plant ; their forms of worship correspond with
those of the Hindus generally, but some of the mendicant mem-
bers of the sect, who are very numerous, and are usually known
as Vairdgis, or Viraktas, consider all form of adoration super-
fluous, beyond the incessant invocation of the name of KRISHNA
and KAMA.

The practices of this sect are of less precise nature than
those of the KAMANUJAS, it being the avowed object of the founder
to release his disciples from those fetters which he had found so
inconvenient : in allusion to this, indeed, he gave, it is said, the j
appellation Avahtita, or Liberated, to his scholars, and they admit j
no particular observances with respect to eating or bathing,! but)
follow their own inclination, or comply with the common practice)
in these respects. The initiatory Mantra is said to be 8n Rdma-~\
the salutation is Jaya, 8ri Rdma, Jaya Rdm, or SitdRdm : their A
marks are the same as those of the preceding, except that the red r
perpendicular streak on the forehead is varied, in shape and ;
extent, at the pleasure of the individual, and is generally narrower ,
thati that of the KAMANUJAS. 1

* Amongst the temples of this sect at Benares, are two dedicated to Rtidhd 1
Krishna, although attached to M&ths belonging to the R&mdvai order, and hot at >,
all connected with the followers of VALLABHA, or of CHAITANYA and NITYANAND. j

t The Vdirdgis of this sect, and some others, eat and drink together, without
regard to tribe or caste, and are thence called Kulattit, or Varnattit.

RAMAN ANDIS, OR BAMAVATS. 31

Various sects are considered to be but branches of the Rdmd-
ncbndi Vaishnavas, and their founders are asserted to have been
amongst his disciples : of these disciples, twelve are particularised
as the most eminent, some of whom have given origin to religious
distinctions of great celebrity, and, although their doctrines are
often very different from those of EAMANAND, yet the popular
tradition is so far corroborated, that they maintain an amicable
intercourse with the followers of KAMANAND, and with each other.
The twelve chief disciples of EAMANAND are named, as fol-
Jows ASANAND, K&.BIB, the weaver, EAIDAS, the Chcumdr, or
currier, PIPA, the Rdjaput, SURSUBANAND, SUKHANAND, BHAVA-
NAND, DHANNA the Jdt, SENA, the barber MAHANAND, PABAMA-
NAND, and SRIANAND,* a list which shews, that the school of
EAMANAND admitted disciples of ^ every caste: it is, in fact,
asserted in the Bhakta Maid, that the distinction of caste is
inadmissible according to the tenets of the Edrndncundis .'there
is no difference, they say, between the BHAGAVAN and the Bhakt,
or the deity and his worshipper ; but BHAGAVAN appeared in
inferior forms, as a Fish, & Boar, a Tortoise, dc., so therefore the
Bkakt may be born as a Ghairtidr, a Koli, a Ghhipi, or any other
degraded caste.

- The various character of the reputed disciples of KAMANAND,

and a consideration of the tenets of those sects which they have

founded, lead to a conclusion, that this individual, if he did not

invent, gave fresh force to a very important encroachment upon

the orthodox system: he, in fact, abrogated the distinction of

caste amongst the religious qrders, and taught, i that the Jjoly

character who quitted the ties of nature and society, shook oft at

the same time, all personal distinction this seems to be the

proper import of the term Ava/dhtita, which EAMANAND is said

to have affixed to his followers, and they yere liberated from

more important restraints than those of regimen and ablution ;

; the popular character of the works of this school corroborates

this view of EAMANAND A' s innovation; SANKABA and EAMANUJA

jwriting to and for the Brahmanical order alone, composed chiefly,

if not solely, Sanskrit commentaries on the text of the Vedas, or

/Sanskrit expositions of their peculiar doctrines, and the teachers

' of these opinions, whether monastic or secular, are indispensably

; of the Brahmanical caste it does not appear that any works

exist which, are attributed to EAMANAND himself, but those pf his

| followers are written in the provincial dialects, and addressed to

/ * The BTiakta MdlA has a rather different list : 1. RAGHUNATH, 2. ANANTANAND ?
)3. KABIB, 4. SURHASUB, 5. JIVA, 6. PADMAVAT, 7. PIPA, 8. BHAVANAND, 9. RAIDAS'
10. DHANNA, 11. SENA, 12. SUBSUBA. His successors, again, were somewhat differ!
\ent, or 1. RAGHUNATH, 2. ANANTANAND, JOGANAND, RAMDAS, SBI RANJA and

"JNARAHARU: .--.; - -. : ; . ' . ;' ; . . . ' ' ' ' , ' ( \.

THE BElMlOtte SE'OTS W ; THE MlNDUS.

ireach, of every/sass of
readers, and every one of those may become a Yavracjfc and rise',
in i time, to be a < Gurti ov Mtifidnt. ;

We shall have occasion to i speak agaiii particularly of suQh.of
the above meritioiied disciples of BiMAi^ANi), as instituted separate
sects, but there are seyeral who did not aspire to that distinction:,
and Ivhose c^iebrity is, nevertheless, still very widely spread
throughput Hindustan : there are also several personages i keloiig-
irig tp the r sects of particular note, and we inay, therefore, here
jjause^ to extract a few of the anecdotes which the BMTcia Mala
i?^lat|s of those individuals, and ^vhich, if tjiey do not afford much
satisfactory ^information regarding their objects, will at least
furnish some notion of the character of this popular work.
( PiPAj the Rajaptit, is called the ,Kaj a of Qdngtiratin : he was
o'rigirially a worshipper of DEVI, %ft abandoned her service for
that of VISHNU, and repaired to Benares to put himself under the
tuition of ^ BAM AN AND. Ilaving distXirbed the sage at /an incon-
venient season, BAMAN AND angrily wished, that he might fall into
the well of his ^cpurt-yard, on wJiicH PIPA, in the fervour pf his
obedience, attempted to cast himself into it to accomplish the
desire of the saint. . This act was with difficulty preyented by the
fcy-standers, and the attempt so jpileased BAMANAND that : he im-
mediately admitted the. fiaj a amprigst. his disciples; , ;

PIPA, after some time, abandoned his earthly possessioins,
and accompanied by only one of his wives> named SITA, as ardetit
a^devotee as himself, adopting a life of .mendicity, accompanied
KAMANiND and -his disciples to Bwarakd. Here he plunged irit6
the sea to visit the submarine shrine of KBISHNA, and was affec-
tiohatiely received by that deity.; after spending some days with
hinij, PIPA returned, when tBe fame of the occurrence Spread, and
attracted great crowds . to see him< Finding thein incompatible
tvMt his devotions, PIPA left pwaraka privately : on the roidf
some Patthans carried oif his ;wife/ but BAMA himself rescued her,}
ancl slew the ravishers. The lifei .of { this vagrant Kdjd is ^ riarratiedi!
at considerable length in the Bhakta Mala, and is made up of theo
toost aiBsurd and silly legends* On one occasion the Rcbjg, en-j
Counters a furious libti in a forest ; he hangs a rosary, round hi
neck, whispers the Mantra Of Bamct, arid makes him tranquil in a
moment; he then lectures the lion on the impropriety of devour-
ing raen^arid kine, arid. send s'hihi away penitent, and with a
pious pur r pbseto % do so no more.

Of SUBSUBANAND we have a silly enough story of some cakes
thait were given to him by a Mlechchha being changed when in
his mouth into ^ a Tulasi-le&t. Of BHANNA, it is related that a
Bi:ahman, by way of a frolic, .gaye him a 'piece of .stone, an4
desired- him 'tp offer tp it first, / whatever he .was about, to eat. <
DHANNA obeyed, looking upon the stone as the representative : ol

EAMANANDISj OK RAMAVATSv 8

VISHNU, who, being pleased with his devotion, appeared^ 'arid
constantly tended the cattle of the simple Jat : at Iasih6 r re-
commended his becoming the disciple of EAMANAND, for which
purpose he went to Benares, and having received the Mantra,
returned to his farm. EAGHUNATH, or in the text ASANAND,
succeeded EAMANAND in the ttaddi, or the Pillow of the Maftant.
NARAHARI or HARYANAND was also a pupil of EAMANAND^ whom
it is difficult to identify with any one in the list above given : we
have 1 a characteristic legend of him.

Being one day in want of fuel to dress his meat, he directed
one of his pupils to proceed to a neighbouring temple of DEVI,
and bring away from it any portion of the timber he could con-
veniently remove : this was done, to the great alarm, but utter
helplessness of the goddess, who could not dispute the authority
of a mortal of HARYANAND'S sanctity. A neighbour who had
observed this transaction laboured under a like want of wood :; at
the instigation of his wife, he repaired also to the temple, and
attempted to remove one of the beams, when the goddess,
indignant at his presumption, hurled him down and broke his
neck: the widow hearing of her husband's fate, immediately
hastened to the temple, and liberally abused the vindictive deity.
DEVI took advantage of the business to make a bargain for her
temple, and restored the man to life, on condition that he would;
ever afterwards buy fuel for HARYANAND.

The legends of such other disciples of EAMANAND as occur in
the Bhakta Mala will be given in their proper places, and it will
i be sufficient here to confine our further extracts from that author-
ity to NABHAJI, the author, Sun DAS, and TULAS#I)AS to whose
poetical talents the late version of it is largely indebted, and
\JAYADEVA, whose songs have been translated by Sir William Jones.
\ NABHAJI, the author of the Bhakta Mala, was by birth a
Dom, a caste whose employ is making baskets and various sorts
\of wicker work. The early commentators say he was of ' the
Hanumdn Vans, or Monkey tribe, because, observes the modern
interpreter, Banar, a monkey, signifies in the Marwar language
a Dow, and it is not proper to mention the caste of a Vaishnava
/by name : he was born blind, and when but five years old, was
I exposed by his parents, during a time of scarcity, to perish -in the'
v woods : in this situation he was found by AGRADAS and KIL, two
' Vaishnava teachers : they had cpmp_assion upon his helplessness,
and KIL sprinkled his eyes with the water of his Kamandalu,
or water pot, and the -child saw : they carried NABHAJI to
jtheir M ath, where he was brought up, and received the initia-
Jtory Mantra from AGRADAS : when arrived : at maturity, he
|wrote the Bhakta Mala by desire of his Guru. .The age of
SI.NABHAJI must be. about two centuries, or two and a half, as he is
fmade cotemporary with MAN SINK, the Eaja of Jaynagar, ^ and

30 THE RELIGIOUS SECTS OF THE HINDUS.

besides those means of supply, the individual members of most of
them sally forth daily to collect alms from the vicinity, the
aggregate of which, generally in the shape of rice or other grains,
furnishes forth the common table : it only remains to observe,
that the tenants of these Matfo, particularly the Vaishnayas, are
most commonly of a quiet inoffensive character, and the Mahants
especially are men of talents and respectability, although they
possess, occasionally, a little of that self-importance, which the
conceit of superior sanctity is apt to inspire : there are, it is true,
exceptions to this innocuous character, and robberies, and
murders have been traced to these religious establishments.

The especial object of the worship of RAMAN AND A' s followers
is VISHNU, as KAMACHANDRA : they, of course, reverence all the
other incarnations of VISHNU, but they maintain the superiority
of KAMA, in the present or Kali Yug; hence they are known
collectively as Rdmdvats, although the same variety prevails
amongst them, as amongst the Rdmdnujas, as to the exclusive
or collective worship of the male and female members of this
incarnation, or of Rama and Slid, singly, or jointly, or Sitri
Rdtna,:* individuals of them also pay particular veneration to
some of the other forms of VISHNU, and they hold in like estima-
tion, as the Rdmdnujcbs, and every Vaishnava sect, the Sdlagrdm
stone and Tufasi plant ; their forms of worship correspond with
those of the Hindus generally, but some of the mendicant mem-
bers of the sect, who are very numerous, and are usually known
as Vairdgis, or Viraktas, consider all form of adoration super-
fluous, beyond the incessant invocation of the name of KRISHNA
and KAMA.

The practices of this sect are of less precise nature than
those of the BAMANUJAS, it being the avowed object of the founder
to release his disciples from those fetters which he had found so
inconvenient : in allusion to this, indeed, he gave, it is said, the
appellation Avahuta, or Liberated, to his scholars, and they admit
no particular observances with respect to eating or bathing,! but
follow their own inclination, or comply with the common practice
in these respects. The initiatory Mantra is said to be Sri Rdmar\
the salutation is Ja/ycu 8ri Rdma, Jay a Rdm, or 8itd Rdm : their j
marks are the same as those of the preceding, except that the red
perpendicular streak on the forehead is varied, in shape and
extent, at the pleasure of the individual, and is generally narrower
than that of the BAMANUJAS.

* Amongst the temples of this sect at Benares, are two dedicated to
Krishna, although attached to Mdths belonging to the Edmdvat order, and not at
all connected with the followers of VALLA.BHA, or of CHAITANYA and NITYANAND.

f The Vdirdgis of this sect, and some others, eat and drink together, without
regard to tribe or caste, and are thence called Kulatiit, or Varnattit.

RAMANANDIS, OB BAMAVATS. 31

Various sects are considered to be but branches of the Rdmd-
nandi Vaishnajvas, and their founders are asserted to have been
amongst his disciples : of these disciples, twelve are particularised
as the most eminent, some of whom have given origin to religious
distinctions of great celebrity, and, although their doctrines are
often very different from those of BAM AN AND, yet the popular
tradition is so far corroborated, that they maintain an amicable
intercourse with the followers of BAMANAND, and with each other.

The twelve chief disciples of BAMANAND are named, as fol-
Jows ASANAND, KABiB, the weaver, BAIDAS, the Ghamar, or
currier, PIPA, the Rdjaput, SUBSUBANAND, STJKHANAND, BHAVA-
NAND, DHANNA the Jdt, SENA, the barber MAHANAND, PABAMA-
NAND, and SBIANAND,* a list which shews, that the school of
EAMANAND admitted disciples of every caste: it is, in fact,
asserted in the Bhakta Maid, that the distinction of caste is
inadmissible according to the tenets of the Rdmdnandis : there
is no difference, they say, between the BHAGAVAN and the Bhakt,
or the deity and his worshipper; but BHAGAVAN appeared in
inferior forms, as a Fish, a Boar^ a Tortoise, do., so therefore the
Bhcukt may be born as a Chamdr, a Koli, a Ghhipi y or any other
degraded caste.

-. The various character of the reputed disciples of EAMANAND,
and a consideration of the tenets of those sects which they have
founded, lead to a conclusion, that this individual, if he did not
invent, gave fresh force to a very important encroachment upon
the orthodox system: he, in fact, abrogated the distinction of
caste amongst the religious orders, and taught, that the holy
character who quitted the ties of nature and society, shook off, at
the same time, all personal distinction this seems to be the
proper import of the term Avddhuta, which EAMANAND is said
to have affixed to his followers, and they were liberated from
jmore important restraints than those of regimen and ablution;
/the popular character of the works of this school corroborates
jthis view of EAMANANDA'S innovation ; SANKABA and BAMANUJA
[writing to and for the Brahmanical order alone, composed chiefly,
[if not solely, Sanskrit commentaries on the text of the Vedas, or
Sanskrit expositions of their peculiar doctrines, and the teachers
f of these opinions, whether monastic or secular, are indispensably
of the Brahmanical caste it does not appear that any works
exist which are attributed to EAMANAND himself, but those of his
followers are written in the provincial dialects, and addressed to

* The BhaJcta M&IA has a rather different list : 1. RAGHUNATH, 2. ANANTANAND/
13. KABIB, 4. SUKHASUB, 5. JIVA, 6. PADMAVAT, 7. PIPA, 8. BHAVANAND, 9. RAIDAS!
110. DHANNA, 11. SENA, 12. SUBSUBA. His successors, again, were somewhat differ*
ent, or 1. RAGHUNATH, 2. ANANTANAND, JOGANAND, RAMDAS, SBI RANJA and

THE EELIGiOUS SECTS OF THE HINDUS.

capacity, as well as placed within .the reach, of every class of
readers, and every onfe of those may become a Vairagi, and rise,
in timeyto be a ,Guruo Mcuhcunt.

We shall have occasion to speak again particularly of such of
the above mentioned disciples of RAMAN AND, as instituted separate
sects, but there are several who did hot aspire to that distinction,
and whose celebrity is, nevertheless, still very widely spread
throughout Hindustan : there are also several personages belong-
ing tp the sects of particular note, and we may, therefore, here
pause; to extract a few of the anecdotes which the BhaTciti Mala
t elates of those individuals, and which, if tjiey do not afford much
satisfactory information regarding their objects, will at least
furnish some notion of the character of this popular work.

PIPA, the Rajaput, is called the ,Raja of Gdngaraun : he was
originally a worshipper of DEVI, but abandoned her, service for
that of VISHNU, and repaired to Benares to put himself under the
tuition of RAMAN AND. Having disturbed the sage at an incon^
venient season, RAMANAND angrily wished that he might falj into
the well of his .court-yard, on which PIPA, in the fervour of his
obedience, attempted to cast himself into it to accomplish the
desire of the saint. . This act was with difficulty prevented by the
by-standers, and the attempt so pleased RAMANAND that he im-
mediately admitted the Rdjd amongst .his disciples.

PIPA, after some time, abandoned his earthly possessions,
and accompanied by only one of his wives> named SITA, as ardent
a devotee as himself, adopting a life of .mendicity, accompanied
RAMANAND and -his disciples to Dwdrajcd. Here he plunged into
the sea to visit the submarine shrine of KEISHNA, and was affec-
tionately received by that deity : after spending some days with
him, PIPA returned, when the fame of the occurrence Spread, arid
attracted great crowds to see hirrii^ Finding them incompatible
With his devotions, PIPA left pwdrqkd privately: on the road;
some Patthans carried off his wife, but RAMA himself rescued her,
and slew the ravishers. The life of this^ vagrant Rdjd is narrated:
at considerable length in the Bhakta Maid, and is made up of the')
most absurd and silly legends* On one occasion the B$$'GB.-\
counters a furious lion in a forest ; he hangs a rosary round his \
neck, whispers the Mantra of Rama, arid makes him tranquil in a j
moment ; he then lectures the lion on the impropriety of devour- f
ing men arid kine, and send s hirn away penitent, and with a
pious purpose to do sb no more.

Of SUBSUEANAND we have a silly enough story of some cakes
tliat were given to him by a Mlechchha being changed when in
his mouth into a Tu lasi leaf. Of DHANNA, it is related that a
Brahman, by way of a frolic, ,gaye him a piece of stone, and]
desired him to offer t.o it first, whatever he .was about. tp eat.
DHANNA obeyed, looking upon the stone as the representative ol : |

EAMANANDIS, OR EAMAVAOJS. 38

VISHNU, who, being pleased with his devotion, appeared^ and
constantly tended the cattle of the simple Jdt : &t last he re-
commended his becoming the disciple of BAMANAND, for which
purpose he went to Benares, and having received the Mantra,
returned to his farm. BAGHUNATH, or in the text ASANAND,
succeeded BAMANAND in the tiaddi, or the Pillow of the M.ahant.
NARAHABI or HARYANAND was also a pupil of BAMANAND , whom
it is difficult to identify with any one in the list above given : we
have a characteristic legend of him.

Being one day in want of fuel to dress his meat, he directed
one of his pupils to proceed to a neighbouring temple of DEVI,
and bring away from it any portion of the timber he could con-
veniently remove : this was done, to the great alarm, but utter
helplessness of the goddess, who could not dispute the authority
of a mortal of HAEYANAND'S sanctity. A neighbour who had
observed this transaction laboured under a like want of wood : at
the instigation of his wife, he repaired also to the temple, and
attempted to remove one of the beams, when the goddess,
indignant at his presumption, hurled him down and broke his
neck : the widow hearing of her husband's fate, immediately
hastened to the temple, and liberally abused the vindictive deity.
DEVI took advantage of the business to make a bargain for her
temple, and restored the man to life, on condition that he would'
: ever afterwards buy fuel for HABYANAND.

The legends of such other disciples of BAMANAND as occur in
the Bhakta Mala, will be given in their proper places, and it will
1 be sufficient here to confine our further extracts from that author-
tity to NABHAJI, the author, SUE DAS, and TULASI? DAS to whose
(poetical talents the late version of it is largely indebted, and
|JAYADEVA, whose songs have been translated by Sir William Jones.
$ NABHAJI, the author of the Bhakta Mala, was by birth a
jDom, a caste whose employ is making baskets and various sorts
|pf wicker work. The early commentators say he was of the
JHcumtmdn Vans, or Monkey tribe, because, observes the modern
Interpreter, Banar, a monkey, signifies in the Marwar language
kDom, and it is not proper to mention the caste of a Vaishnavau
by name : he was born blind, and when but five years old, was
exposed by his parents, during a time of scarcity, to perish in the'
woods : in this situation he was found by AGBADAS and KIL, two
Vaishnava teachers : they had compassion upon his helplessness,
and KIL sprinkled his eyes with the water of his Kamandalu,
or water pot, and the 'child saw : they carried NABHAJI to
their Math, where he was brought up, and received the initia-
tory Mantra from AG-RADAS : when arrived *' at maturity, he
wrote the Bhakta Mala by desire of his Guru. The age of
NABHAJI must be about two centuries, or two and a half, as he i
made cotemporary with MAN SINH, the Baja of Jaynagar, and

5

34 THE BELKHOUS SECTS OF THE HINDUS.

with AKBAB. He should date much earlier, if one account of his
spiritual descent which makes him the fourth from BAMANAND* be
admitted, but in the Bhakta Mala, KBISHNA DAS, the second in
that account, does not descend in a direct line from RAMAN AND,
but derives his qualificatioDS as teacher from the immediate
instructions of VISHNU himself : there is no necessity, therefore,
to connect NABHAJI with BAMANAND. The same authority places
him also something later, as it states that TULASI DAS, who^was
contemporary with SHAH JEHAN, visited NABHAJI at Brindavan.
It is probable, therefore, that this writer nourished at the
end of AKBAB' s reign, and in the commencement of that of his
successor.

The notices we have of SUB DAS are very brief : he was blind,
a great poet, and a devout worshipper of VISHNU, in whose hon-
our all his poems are written : they are songs and hymns of various
lengths, but usually short, and the greater number are Padcus, or
simply stanzas of four lines, the first line forming a subject, which
is. repeated as the last and the burthen of the song, Padcus being
very generally sung, both at public entertainments, and the devo-
tional exercises of the Vaishnava ascetics. SUB DAS is said to
have composed 125,000 of these Padas : he is almost entitled to
be considered as the founder of a sect, as blind beggars carrying
about musical instruments, to which they chaunt stanzas i
honour of VISHNU, are generally termed Sur Basis. The tomb o
SUB DAS, a simple mound of earth, is considered to be situated i
a tope near Sivpur, a village about two miles , to the north o
Benares. There is also an account of a saint of the same name i
the Bhakta Mala) who is possibly a different person from the blin
bard. This was a Brahman, Amiri, or collector of the Pergumm
of SandUa, in the reign of AKBAB, and who with more zeal tha!
honesty made over his collections to the shrine of MADA
MOHANA, a form of KRISHNA, at Brindavan, and sent to tlj
treasury chests filled with stones :t the minister TODAB MALL, ho
ever, although a Hindu, was not disposed to confirm this transfi
and he had the defaulter arrested and thrown into prison. S
DAS then applied to ABKAB, and the good natured monarch, w!
probably thought his collector more fool than knave, set him
liberty. He retired to Brindavan and there continued to lead
religious and ascetic life.

* 1. RAMANAND, 2. ASANAND, 3. KISHNA DAS, 4. KIL and AGBADAS, 5. NABHAJI]
See the next division of this section.

f He accompanied them also with a rhyme, which may be thus rendered :

The Saints have shared Sandfla's taxes,

Of which the total thirteen lacks is,

A fee for midnight service owen,

By me Silr Dds to Madan Mohem.
[Price's Hindee and Hindust. Selections. Gale., 1827. I, p, 100.]

RAMANANDIS, OR RAMAVATS. 35

The account of TULASI DAS in the Bhakta Mala represents
him as having been incited to the peculiar adoration of EAMA by
the remonstrances of his wife, to whom he was passionately
attached : he adopted a vagrant life, visited Benares, and after-
wards went to Chitraktita, where he had a personal interview
with Hanumdn, from whom he received his poetical inspiration,
and the power of working miracles : his fame reached Dehli,
, where SHAH JEHAN was emperor : the monarch sent for him to
\ produce the person of EAMA, which TULASI DAS refusing to do,
the king threw him into confinement ; the people of the vicinity,
however, speedily petitioned for his liberation, as they were
alarmed for their own security : myriads of monkeys having
collected about the prison, and begun to demolish it, and the
adjacent buildings, SHAH JEHAN set the poet at liberty, and
desired him to solicit some favour as a reparation for the indignity
he had suffered : TULASI DAS, accordingly, requested him to quit
ancient Dehli, which was the abode of EAMA, and in compliance
with this request the emperor left it, and founded the new city,
thence named Shdh Jehdndbdd. After this, TULASI DAS went to
Brinddvan, where he had an interview with NABHAJT : he settled
there, and strenuously advocated the worship of Sitd Eama, in
preference to that of Eddhd Krishna.

Besides these legendary tales of this celebrated writer, whose
works exercise more influence upon the great body of Hindu
population than the whole voluminous series of Sanskrit composi-
tion, we have other notices of him collected from his own works,
or preserved by tradition, that differ in some respects from the
i above. From these it appears, that TULASI DAS was a Brahman
I of the Sarvdrya branch, and a native of Hdjipur, near Ohitra-
kuta ; when arrived at maturity, ^he settled at Benares, and held
i the office of Diwdn to the E dj d of that city : his spiritual pre-
ceptor was JAGANNATH DAS, a pupil, as well as NABHAJI, of
AGRADAS: he followed this teacher to Govardhan, near Brinddvan,
ibut afterwards returned to Benares, and there commenced his
[Hindu version of the Edmdyana, in the year of Sarnvat 1631,
'when he was thirty-one years of age. Besides this work, which
is highly popular, TULASI DAS is the author of a Sat Sai*, or
collection of one hundred stanzas on various subjects : of the
Earn G-undvali, a series of verses in praise of EAMA, of a Gitdvali,
and Vinaya Patrikd, poetical compositions of a devotional or
moral tendency, and of a great variety of Hymns as Edgas,
i Kavits, and Padas, in honour of his tutelary deity and his consort,
for EAMA and SITA. TULASI DAS continued to reside at Benares,
[where he built a temple to Sitd Edma, and founded a Math

* [The word Sat Sai rather implies a collection of seven hundred stanzas or
(slokas, such as e.g. the Devimahatmya. See Sabdakalpadruma s. v.]

THE RELIGIOUS SECTS OF THE HINDUS.

adjoining, bath which are still in existence : he died in the year
of the Samvat ei&, 1680, or A. D. 1624, in the reign of JEHANGIR,
and the legendary story of his intercourse with SHAH JEHAN, is
consequently an anachronism. ;

JAYADEVA was an inhabitant of a village called Kinduvilva,
where he led an ascetic life, and was distinguished for his poeti-
cal powers, and the fervour of his devotion to VISHNU. He at first
adopted a life of continence, but was subsequently induced to
marry. A Brahman had dedicated his daughter to JAGANNATH,
but on his way to the shrine of that deity was addressed by him ,
and desired to give the maiden to JAYADEVA who was one with
himself. The saint, who it should appear had no other shelter
than the shade of a tree, was very unwilling to burthen himself
with .a bride, but her father disregarded his refusal; and leaving
his daughter with him departed. JAYADEVA then addressed the
damsel, and asked her what she proposed to do, to which she
replied : " Whilst I was in my father's house, I was obedient to
his will ; he has now presented me to you, and I am subject to
your pleasure ; if you reject me, what remains for me but to die?"
The saint finding there was no help, turned householder, and
removed the image he had worshipped in the air into his dwelling,
by desire, it is said, of the object of his adoration. In his new.
condition he composed the Gitd Govinda, in which KRISHNA him '"
self assisted, for on one occasion, JAYADEVA being puzzled how t
describe the charms of RADHA, laid down the paper for a happie
moment, and went to bathe. KRISHNA, assuming his person
entered his house, and wrote the requisite description, much t'
the poet's astonishment on his return home.

Of the Gitd Govinda it is said, that the Raja of Nildcha
(Orissa) composed a poem similarly named, but when the t
works were placed before JAOANNATH, he took the work of JAY]
DEVA to his bosom, and threw that of the Hdjd out of his templ^
It is also said, that the Gitd Goinda was. sung in the court
VIKRAMA, thus assigning to it an antiquity which there is no rel
son to suspect it can justly claim.

JAYADEVA being desirous of performing a particular rite f
his idol, resumed his erratic habits, and succeeded in collecting
considerable sum of money for this purpose : on the road he w*
attacked by Thags, or thieves, who robbed him, and cut off h
hands and feet. In this state he was found by a Bdjd who to
him home, and had his wounds healed. Shortly afterwards t
thieves, disguised as religious mendicants, came to the court
the Raja. JAYADEVA recognized them, and overwhelmed the
with benefits. On their departure, two of the Raja's people we
sent to attend them to the confines of the Bdj, who on their w
asked them how they had merited the saint's particular regari
To this they replied, that they had been his fellows in the.servi

KABIR PAiNTHIS. 37

of a Baja, who had ordered them to put him to death : they how-
ever only mutilated him, and his gratitude for their sparing his
life was the reason he had treated them so kindly. They had no
sooner uttered these words, than the earth opened and swallowed
them. The servants of the Eaja returned, and reported the
occurrence, when a fresh miracle took place the hands and feet
of JAYADBVA sprouted forth again. The Rdjd being filled with
astonishment, requested the saint to explain these events, which
he did by narrating what had befallen him.

After remaining some time with the Rdjd where he restored
to life his own wife PADMAVATI, who had voluntarily put an end
to herself, he returned to Kinduvilva. Here the Ganges, which
was then eighteen cos distant, and to which he went daily to
bathe, requested him not to undergo so much fatigue, as she
would rather come to him. The proposal was accepted by the
saint, and according to our guide, the river now runs close to the
village.

The ascetic and mendicant followers of BAMANAND, known

indiscriminately as Rdmdnandis or Rama/oats, are by far the most

numerous class of sectaries in Gangetic India : in Bengal they

are comparatively few : beyond this province, as far as to Allaha-

bad,* although perhaps the most numerous, they yield in influ-

ence and wealth to the Saiva branches, especially to the AUts :

hence, however, they predominate, and either by themselves, or

their kindred divisions, almost engross the whole of the country

1 along the Ganges and Jamna, : in the district of Agra, they alone

j constitute seven-tenths of the ascetic population. The Rdmd-

.nandis have very numerous votaries, but they are chiefly from the

ipoorer and inferior classes, with the exception of the Rdjaputs

and military Brahmans, amongst whom the poetical works of

BUR DAS and TULASI DAS maintain the pre-eminence of Rama

( ind his Shafts.

KABIE PANTHIS.

Mr. J. N. Bhattacharya has the following introductory
remarks on the Kabir Panthis :

" The Mahomedans established their empire in India in the
hirfceenth century, and within less than two hundred years, sects

* Some of the principal Maths at Benares are the following : RAM JIT, Maliant,
a temple of RAMA. MAYA RAM, Mahant, a temple of RAMA. RAMANUJA, Khdki,
lahant, a temple of SITA RAM. PURUSHOTTAMA DAS, Khdki, Mahant, a temple of
RAMA. PITAMBARA DAS, Mahant, SITA RAM ; this is the Mandir of Tulasi Dds.
,Jf}oviNi> DAS, Mahant, RADHA KRISHNA. RAMACHARAN, ditto, ditto.

At a meeting (1820) to elect & Mahant of one of the Vaishnava Maths, in the
vicinity of Benares, about 5,000 Mendicants of the various branches of the sect at-
ended ; of these at least 3,000 were Ramdvats, the rest were Sri Vai&hnavas, Kabir
^anthis, and others.

38 THE RELIGIOUS SECTS OF THE HINDUS,

began to be organised with the avowed object of bringing about a
fusion of the creeds professed by the rulers and the ruled.
The experiments that were made did not prove very successful.
But their moral effect was great, and they tended at least to
soften the bitterness between the Hindus and the Mahomedans,
and to establish greater harmony than would otherwise have been
possible. Among the noble teachers who undertook to bridge
over the gulf the van was led by a low caste poet, named Kabir,
who lived at the end of the 15th century. Chaitanya admitted
some Mahomedan disciples. But the Eadha-worshipping religion
which he inculcated had nothing in common with the pure mono-
theism of the Arabian prophet. Kabir sought to create a new
platform on which both Hindus and Mahomedans could meet
without departing very considerably from the fundamental tenets
of their original creeds."*

Amongst the twelve disciples of BAMANAND the most celebrat-
ed of all, and one who seems to have produced, directly or indirectly,
a greater effect on the state of popular belief than any other, was
KABIR :f with an unprecedented boldness he assailed the whole
system of idolatrous worship, and ridiculed the learning of the
Pandits, and doctrines of the Sastras, in a style peculiarly well |
suite:! to the genius of his countrymen to whom he addressed j
himself, whilst he also directed his compositions to the Musal-
,man, as well as to the Hindu faith, and with equal severity
attacked the Mulla -and Koran. The effect of his lessons, as
confined to his own immediate followers, will be shewn to have
been considerable, but their indirect effect has been still greater ; )
several of the popular sects being little more than ramifications
from his stock, whilst Nanobk Shah, the only Hindu reformer/
who has established a national faith, appears to have been 1
chiefly indebted for his religious notions to his predecessor'
KABIR. This sect therefore claims particular attention. I

The origin of the founder of this sect is variously narrated,
although in the main points the traditions are agreed : the story
told in the Bhakta Mala is, that he was the son of the virgin
widow of a Brahman, whose father was a follower of BAMANAND :
at his daughter's repeated request, he took her to see EAMANAND,
and that teacher, without adverting to her situation, saluted her
with the benediction he thought acceptable to all women, and
wished her the conception of a son : his words could not be re-
called, and the young widow, in order to conceal the disgrace thus
inflicted on her, contrived to be privately delivered, and exposed
the child : it was found by a weaver and his wife, and brought up
as their own.

* Hindti Castes and Sects, p. 495.

f His name is an Arabic word meaning ' Great.'

KABIR PANTHIS. 39

The followers of KABIE do not admit more than the conclu-
sion of this legend : according to them, the child, who was no other
than the incarnate deity, was found floating on a Lotus in Lahar-
talab, a lake, or pond near Benares, by the wife of a weaver, named
NIMA,* who, with her husband NURI, was attending a wedding
procession : she took the child up, and shewed it to her husband,
who being addressed by the child, and desired to take him to
Kdsi, fled with terror, thinking they had got hold of some incarnate
demon : after having run to the distance of about a mile, he was
surprised to find the child before him, by whom his fear was
tranquillised, and he was persuaded to return to his wife, and
bring up, without anxiety or alarm, the infant they had so
marvellously discovered.

All traditions concur in making KABIR the disciple of RAMA-
NAND, although various stories are narrated of the method by which
he obtained that distinction, and overcame the objections started to
him as a man of low caste, or, according to very general belief, of
the Mohammedan persuasion : he succeeded at last by surprise,
having put himself in the way of that teacher on the steps of the
ghat down which he went at day-break to bathe, so as to be struck
with his foot, on which E AM AN AND exclaimed, Ram, Ram, words
that KABIR assumed, and BAMANAND acknowledged to be the
initiatory Mantra, which forms the bond of union between a
Guru and his disciple.

The story of KABIR'S being a disciple of BAMANAND, how-
^ ever told, and, although perhaps not literally true in any fashion,
,may be so far correct, that KABIR was roused by the innovations
\of that sectary to adopt and extend the schism, and seems to
Iplace at contiguous periods the eras at which they flourished :
according to the Kabir Pant his, their founder was present in the
world three hundred years, or from 1149 to 1449, t but of these
dates we cannot admit the accuracy of more than one at most,
find as the latter is the more recent, it is the more probable :
Agreeable to this is the connexion of KABIR'S writings with the
f/aith of NANAK SHAH, who began to teach about 1490, and it also
Confirms a particular account, current amongst his followers, of
/his openly vindicating his doctrines before SEKANDER SHAH, J in

i.

* [According to the text of the Bhakta Mala, as printed in Price's ".Hindee and
Pffindustanee Selections," Calcutta : 1827, Vol. I, p. 84. Kabir was found by a
[weaver of the name of All (a Muhammedan?).

f " In the Sam vat 1205 JNANI meditated, was manifest, at Kdsi, and declared the
text called Taksdr : in the Samvat 1505 he journeyed to Magar, and on the llth of
the light fortnight of Aghan, air mixed with air."

\ There is a Ramainl to that effect, and the following story is told, with the
usual marvellous embellishments, in the Bhakta M&1&; in that workjit is said, his
mother complained to SEKANDER Pddshtih of her son's having deserted the 'true
faith, on which the king sent for him; he appeared with the TiJcd and Mdld, and
yhen told to make the customary Sdl&m, he replied, " I know none but R&m, what

40 THE RELIGIOUS SECTS OF THE HINDUS.

whose time FERISHTA has noticed, that some religious disputes,
possibly connected with the history of KABIR, or that of some of
his disciples; did occur.

Thelse circumstances, connected with the acknowledged date
of his death, render it. exceedingly probable that Kabir flourished
about the beginning of the 15th century and as it is also not
unlikely that his innovations were connected with the previous
exertions of KAMANAND, consequently that teacher must have
lived about the end of the 14th.

According to one account, KABIR was originally named Jndni,
the knowing or wise. The Musalmans, it is said, claim him as
one of their persuasion, but his conversancy with the Hindu
Sastras, and evidently limited knowledge of the Mohammedan
authorities in matters of religion, render such a supposition per-
fectly unwarrantable : at any rate tradition represents it to have
occasioned a contest between them and the Hindus respecting
the disposal of his corpse, the latter insisting on burning, the
Musalmans on burying it ; in the midst of the dispute, KABIR
himself appeared amongst them, and desiring them to look under
the cloth supposed to cover his mortal remains, immediately
vanished : on obeying his instructions, they found nothing under
the cloth, but a heap of flowers : one half of these BANAR Edjd or
BIRSINHA Raj a, then Eaja of Benares, removed to that City, where
they were burnt, and where he appropriated the spot now called
the Kabir Ohaura to the reception of their ashes, whilst BIJILI
KHAN Patthdn, the head of the Mohammedan party, erected a .
tomb over the other portion at Magar near Gorakhpur, where (
KABIR had died. This latter place was endowed by MANSUR ALI /
KHAN with several villages, and it divides with the Ghaura the/
pilgrimage of the followers of this sect. I

The Kabir Panthis in consequence of their Master having;
been the reputed disciple of BAMANAND, and of their paying more
respect to VISHNU, than the other Members of the Hindu triad .
are always included amongst the Vaishnava sects, and maintair L
with most of them, the Rdmdvats especially, a friendly inter-
course and political alliance : it is no part of their faith, however ,
to worship any Hindu deity, or to observe any of the rites or

use is there in prostrating myself to a monarch ? " Enraged at his behaviour, the
king ordered him to be chained hand and foot, and thrown into the river. The
water bore him to shore. . He then commanded him to be cast into fire, but thq
flames played harmless round him. He then directed him to be trodden to death
by an elephant, bufc as soon as the animal saw the sage, he turned tail and ran
away. The king mounted his own elephant, resolved to execute his commands in
person, but when he approached, KABIR transformed himself into a lion. The
Monarch then convinced of his divine character alighted, and falling at his feet,
offered him any lands and villages he might choose: these offers he declined,
saying, " RAM is my wealth : of what avail are worldly possessions, but to set
father, and son, and brother, at deadly variance?" He returned to his abode, and
remained unmolested. [Price, Hindee and Hindust. Sel. I, 86.]

KABIB PANTHIS, 41

ceremonials of the Hindus, whether orthodox or schisniatical ;
such of their members as are living in the world conform out-
wardly to all the usages of their tribe and casfce, and some of
them even pretend to worship the usual divinities, although this
is considered as going rather farther than is justifiable. Those
however who have abandoned the fetters of society, abstain from
all the ordinary practices, and address their homage, chiefly in
chanting Hymns, exclusively to the invisible KABIE : they use ho
Mantra nor fixed form of salutation ; they have no peculiar mode
of dress, and some of them go nearly naked, without objecting
however to clothe themselves in order to appear dressed, where
clothing is considered decent or respectful the Mahants wear a
small scull cap : the frontal marks, if worn, are usually those of
the Vaishnava sects, or they make a streak with Sandal, or
Gopichandan along the ridge of the nose : a necklace and rosary
of Tulasi are also worn by them, but all these outward signs are
considered of no importance, and the inward man is the only
essential point to be attended to.*

The doctrines of KABIR are taught in a great variety of works
in different dialects of Hindi ; they are the acknowledged com-
positions of his disciples and successors, but they are mostly in
the form of dialogues, and profess to be of his utterance, either
in his own words, with the phrase, Kahdhi Kabir, ' Kabir verily
says ', or to the same substance, which is marked by the qualifi-
cation, Kahai Kabir, 'Kabir has said ', or they are given in the
^language of his followers, when the expression Dds Kabir, the
j slave of Kabir, is made use of. The style of all their works is
i very peculiar, they are written in the usual forms of Hindi verse,
ithe Doha, Chaupai and Samay ; and are very voluminous, as
may be inferred from the following collection, preserved as the
Khdss Qrantha, or The Book at the Ghaura.

1. Sukh Nidhdn.
I 2. Gorakhndth ki Goshthi.

3. Kabir Pdnji.

4. Balakh ki Ramaini. .

5. Rdmdnand ki Goshthi.

6. Anand Ram Sdgara.

I * To avoid unnecessary contention, and its probable concomitant in other days,
Jersecution, was the object probably of the following prudent maxim, one : of the
E&Khis of their founder : " Associate and mix with all, and take the names of all ;
lay to every one, yes Sir, yes Sir. Abide in your, own abode." They dp not admit
that taking the names of all implies the invocation of the illusory deities of the
Hindu Pantheon, but means that they should reply as they are addressed, whether
the phrase be Bandagi, Dand&wat, or Rdm R&m : the proper salutation of an
inferior to a superior amongst them, if any be particularly proper, is Bandagi
Sdhib, Service, Sir : to which the latter replies, Guru Ki Dayd, the mercy of the
Lord be upon you.

i 6

1

*

42 THE RELIGIOUS SECTS OF THE HINDUS.

7. Sabddvali, containing 1,000 Sacdas, or short doctrinal
expositions.

8. Mangaldy 100 short poems, amongst which is the account
of KABIR'S discovery as given above.

9. Vdsant, 100 hymns in that Rdga.

10. Holi, 200 of the songs called Holi.

11. Rekhtas, 100 odes.

12. Jhulanas, 500 odes, in a different style.

13. Kahdras, 500 odes, in a different style.

14. Hindolas, 12 ditto, ditto. The subject of all these odes,
or hymns, is always moral or religious. j

15. Bdrah Mdsa, the 12 months in a religious view, agree- 1
ably to KABIR'S system. I

16. Chancharas 22. f |

17. Ohautisas 2 : the 84 letters of the Ndgari alphabet, withl
their religious signification.

18. Alefndmah, the Persian alphabet in the same manner.

19. Ramainis, short doctrinal or argumentative poems.
Sdkhis 5,000, these may be considered as texts, consisting o

one stanza each.

20. The Bijak, in 654 Sections.

There are also a variety of stanzas, called A gams, Vdnis, &c |
composing a very formidable course of study to those who wisnl
to go deep into the doctrine of this school, and one in which the]
greatest proficients amongst the Kabir Panthis are but imperl
fectly versed; A few Sdkhis, Sabdas and Rekhtas, with the greatef
portion of the Bijak, constituting their acquirements : thesjj
however, they commit to memory, and quote in argument witt
singular readiness and happiness of application ; the Goshthit,
or disputatioijs of KABIR with those opposed to him, as GORAKI!-
NATH, BAMANAND, and even in spite of chronology with Mohammad
himself, are not read till more advanced, whilst the Sukh Nidhd^,
which is the key to the whole, and which has the singularity of
being quite clear and intelligible, is only imparted to those pupiis
whose studies are considered to approach perfection. !

The author or compiler of the Bijak or Vijak, was Bhagodds^
one of KABIR'S immediate disciples : it is the great authority
amongst the Kabir Panthis in general ; it is written in very h&r-
monius verse, and with great ingenuity of illustration : its sty
however, is more dogmatical than argumentative, and it ratli
inveighs against other systems than explains its own: in
latter respect it is, indeed, so inexplicit and obscure, that it \"<
perhaps impossible to derive from it any satisfactory conclusion
as to the real doctrines of KABIR. The followers of the 8ect adrnij;

Of the shorter work : it is undoubtedly the one most generally current.

KABIR PANTHIS. 43;

this obscurity, and much difference of opinion prevails amongst
them in the interpretation of many passages : some of the teach-
ers have a short work professedly written as a key to the most
difficult parts, but this is in the hands of a chosen few : it is of
no great value, however, as it is little less puzzling than the
original, of a few passages of which the following translations will
best exemplify the description thus given :

RAMAINI THE IST. God, light, sound, and one woman ; from these
have sprung HABI, BEAHMA, and TRIPUBAJRI. Innumerable are the
( emblems of SIVA and BHAVANI, which they have established, but they
jjknow not their own beginning nor end : a dwelling has been prepared
/ for them : HABI, BBAHMA, and SIVA, are the three headmen, and each
j has his own village: they have formed the Khandas and the egg of "5
Brahma, and have invented the six Darsanas and ninety-six Pdshan-^/'
das : no one has ever read the Vedas in the womb, nor has any infant - A '
been born a member of Islam. ' The woman', relieved from the
burthen of the embryo, adorned her person with every grace. I and
you are of one blood, and one life animates us both ; from one mother
is the world born : what knowledge is this that makes us separate ?
no one knows the varieties of this descent, and how shall one tongue
declare them ? nay should the mouth have a million of tongues, it
would be incompetent to the task. Kabir has said, I have cried aloud
from friendship to mankind ; from not knowing the name of EAMA, the
| world has been swallowed up in death.

j In this Bamaini, the first passage contains an allusion to the
motions of the sect regarding the history of creation. God is
(palled ANTAE, Inner, that which was in all, and in which all was,
meaning the first self-existent and all-comprehensive being.
Jtyotish is the luminous element, in which he manifested himself,
and Sabda, the primitive sound or word that expressed his essence
-j-the woman is Maya, or the principle of error and delusion : the
n\ext passage relates to the impotence of the secondary gods, and
tljie unnatural character of religious distinctions :.. " the wonwwi"
ia MAYA, the self-born daughter of the first deity, and at once
ime mother and wife of BEAHMA, VISHNU, and SIVA. "I and-
y\ou, d-c." is addressed by her to them, " no one knows, cc." is an
aJllusion to the blindness of all worldly wisdom, and the passage
winds up with a word of advice, recommending the worship of
late^A, implying the true God, agreeably to the system of KABIR.
JS The style of the whole Bijak is of this kind : straggling
iMusions to the deceits of Maya, to the errors of other sects, and
we superiority of their own, being strung together with very
iMtle method : it will not, however, be necessary to analyse- any
iMore of the passages, and they will become clear by reference to
tlie general view of the system, with which we shall be furnished
f]|om the Siikli Nidhdn : it may be sufficient here to observe, that
tile doctrines of Kabir are said to be conveyed in four-fold

44 THE RELIGIOUS SECTS OF THE HINDUS.

language, or that of Maya, Atma, Man or intellect, and the
Vedas.

EAMAINI THE GTH. (Maya's account of the first being, and of
herself). What is his colour, form, and shape; what other person
has beheld him ; the Omkdra did not witness his beginning, how then
can I explain it ; can you say from what root he sprang ; he is neither
the stars, nor sun, nor moon; he has neither father, nor mother : he
is neither water, nor earth, nor fire, nor air : what name or description
can I give of him : to him is neither day nor night, nor family nor
caste; he resides on the summit of space; a spark of his substance
was once manifest, of which emanation I was the bride ; the bride of
that being who needs no other.

j* SABDA THE 56TH. To ALI and EAMA we owe our existence, and
/\ghould, therefore, shew, similar tenderness to all that live : of what
avail is it to shave your head, prostrate yourself on the ground, or
immerse your body in the stream ; whilst you shed blood you call <
yourself pure, and boast of virtues that you never display: of what
benefit is cleaning your mouth, counting your beads, performing ablution, \
and bowing yourself in temples, when, whilst you mutter your prayers,
pr journey to Mecca and Medina, deceitfulness is in your heart. The
Hindu fasts every eleventh day, the Musalman during the Bamazdn.
Who formed the remaining months and days that you should venerate
but one. If the Creator dwell in Tabernacles, whose residence is the
universe? who has beheld Bdma seated amongst images, or found
him at the shrine to which the pilgrim has directed his steps ? The
city of HAKA is to the east, that of ALT to the west ; but explore your
own heart, for there are both Bdma and Karim. Who talks of the lies
of the Veds and Tebs ; those who understand not their essence. Behold
but one in all things, it is the second that leads you astray. Every
man and woman that has ever been born is of the same nature with
yourself. He, whose is the world, and whose are the children of Ali
.and Bdm, He is my Guru, He is my Pir.

, The following Sabda is peculiarly illustrative of the mystical
and unintelligible style of parts of the Bijak ; the explanation!
of the terms is taken from the key above referred to, but the
interpreter is, perhaps, the more unintelligible of the two.

SABDA THE 69TH. Who is the (1) magistrate of this city, (2)
meat, (3) is exposed, and the (4) Vulture sits guarding it, the (5) Eat
is converted into a (6) boat, and the (7) Gat is in charge of the hel
the (8) Frog is asleep, and the (9) Snake stands sentinel ; the (10)
bears ; the (11) Cow is barren ; and the (12) Heifer is milked thi
a day; the (13) Ehinoceros is attacked by the (14) Jackal ; very fh
know the (15) station of Kdbir. (16) L.

KEY. 1. Man the pride of intellect. 2. The body. 3. The Ve&
or scriptural writings of any sect, which teach the true nature of God
4. The Pandit, or worldly expounder of divine truths. 5. Man or intel
lect. 6. A mere vehicle for the diffusion; of .7. .Mdyd, illusion and false
hood. 8. The Siddha or saint. 9. Paramesvara, the supreme bein

SAKHIS. 45

10, Vishnu. 11. Mdyd or Devi. 12. Paramesvara, the supreme. 13. A
holy man. 14. Intellectual or doctrinal pride. 15. The divine nature.
16. God identified with man and nature.

The Sakhis of Kabir deserve, perhaps, a more copious ex-
emplification : they are very gradually current even amongst
those not his followers, they contain much curious matter, and
they have often been referred to without their character being
duly understood ; there are some thousands of them, of which
the Bijak comprehends between three and four hundred ;

The following are specimens of the whole : they are taken
with one or two exceptions, from the BijaJcot the Kabir, Ghaura,
in the order in which they occur.

Sakhis.

1. My word is of the word ; hear it, go not astray ; if man wishes
to know the truth, let him investigate the word.

2. Without hearing the word, it is utter darkness ; say, whither
, shall any one go ; without finding the gate- way of the word, man will
1 ever be astray,

3. Lay in provender sufficient for the road, whilst time yet serves :
evening comes on ; the day is flown, and nothing will be provided.

4. Now is the time to prepare, henceforth the path is difficult : the
travellers all hasten to purchase where there is neither trade nor
market. ; .

5. He who knows what life is will take the essence of his own;
such as it is now, he will not possess it a second time. :

6. The three worlds form a cage ; vice and virtue spread a net ;
life is the prey ; and time the fowler.

7. The dwelling of Kabir is on the peak of a mountain, and a >
narrow path leads to it, an ant cannot put its foot upon it, but the
taious man may drive up an ox.

r 8. The crowd has taken the road travelled by the Pandit : Kabir
'has ascended the steep defile, where lies the abode of BAM.

9. He who sows BAM, never puts forth the buds of wrath : he at-
taches no value to the valueless ; he knows neither pleasure nor pain.
I 10. That a drop falls into the ocean, all can perceive ; but that the
drop and the ocean are but one, few can comprehend.
( 11. If you are a true dealer, open the market of veracity; -keep
iclean your inward man, and repel oppression to a distance.
i 12, Put a check upon the tongue ; speak not much ; associate with^
{the wise ; investigate the words of the teacher.

; 13. Truth, provided there be truth in the heart, is the best of
jail ; there can be no happiness without truth, let man do as he will.
\ 14. No act of devotion can equal truth ; no crime is so heinous
as falsehood ; in the heart where truth abides, there is my abode,
: 15, When the master is blind, what is to become of the scholar ?
'when the blind leads the blind, both will fall into the well.
1 16. All have exclaimed, master, master, but to me this doubt arises :
ihow can they sit down with the master, whom they do not know ?

46 THE KELIGIOUS SECTS OF THE HINDUS.

The preceding will serve as exemplifications of the composi-
tions of this school : they are necessarily unsatisfactory, as
amongst some hundreds of similar passages the business of selec-
tion, when confined to the few admissible in this place, is unavoid-
ably perplexing and incomplete : they are, however, sufficient
for the present purpose, as the perusal of the entire work from
which they have been selected would I not convey any more
positive notions of the doctrines of Kabir : these we shall now
proceed to state according to the authority of the Sukh Nidhdn.

The Sukh Nidhdn is supposed to be addressed by Kabir him-
self to Dharmadds, his chief pupil, and a follower of Rdmdnand's
doctrine ; it is said to be the work of SRUTGOPAL, the first of
KABIR' s disciples.

From this authority it appears, that, although the Kabir
Panthis have withdrawn, in such a very essential point as
worship, from the Hindu communion, they still preserve abund-
ant vestiges of their primitive source ; and that their notions
are in substance the same as those of the Pauranic sects, especially
of the Vaishnava division. They admit of but one God, the
creator of the world, and in opposition to the Veddnta notions
of the absence of every quality and form, they assert that he has
a body formed of the five elements of matter, and that he has
mind endowed with the three Gunas, or qualities of being; of
course of ineffable purity and irresistible power : he is free from the
defects of human natures, and can assume what particular shape
he will : in all other respects he does not differ from man, and
the pure man, the Sadh of the Kabir sects, is his living resem-
blance, and after death is his associate and equal ; he is eternal,
without end or beginning, as in fact is the elementary matter of
which he consists, and of which all things are made residing in
him before they took their present form, as the parts of the tree
abide in the seed, or flesh, blood and bone may be considered to
be present in the seminal fluid : from the latter circumstance, (
and the identity of their essential nature, proceeds the doctrine, j
that God and man are not only the same, but that they are both j
in the same manner every thing that lives and moves and has its /
being. Other sects have adopted these phrases literally, but the \
followers of Kabir, do not mean by them to deny the individuality \
of being, and only intend these texts as assertions of all nature (
originally participating in common elementary principles.

The Paramapumslia was alone for seventy-two ages, for after
the Paurdnikas the Kabir Panthis maintain successive and
endless creations : he then felt a desire to renew the world,
which desire became manifest in a female form,* being the

* These notions are common to the whole Hindu system diversified according
to the favorite object of worship, but essentially the same in all sects ; we shall have

SAKHIS. 47

Maya, from whom all the mistaken notions current amongst
mankind originate : with this female the Adi Bhavdni PraJcriti
or Sakti, the Parama Purusha, or first male, cohabits, and
begets the Hindu triad, Brahma Vishnu and Siva : he then
disappears, and the lady makes advances to her own sons:
to their questions of her origin and character, she tells
them, she was the bride of the first great invisible being, without
shape and void, and whom she describes agreeably to the Veddnta
notions ; that she is now at liberty, and being of the same nature
as themselves, is a fit associate for them : the deities hesitate, and
Vishnu especially, putting some rather puzzling queries to Maya,
secured the respect of the Kabir Panthis, and excited the wrath
of the goddess : she appears as Mdhd May a, or Durgd, and
frightens her sons into a forgetfulness of their real character,
assent to her doctrines, and compliance with her desires : the
I result of this is the birth of Saraswati, Lakshmi and Umd, whom
she f weds to the three deities, and then establishing herself at
Jwdlamukhi, leaves the three wedded pairs to frame the universe,
and give currency to the different errors of practice and belief
which they have learnt from her.

It is to the falsehood of Maya and her criminal conduct that
the Kabir Panthis perpetually allude in their works, and in con-
sequence of the deities pinning their faith upon her sleeve, that
they refuse them any sort of reverential homage : the essence of
all religion is to know Kabir in his real form, a knowledge which
those deities and their worshippers, as well as the followers of
Mohammed, are all equally strange to, although the object of
their religion, and of all religions, is the same.

Life is the same in all beings, and when free from the vices
and defects of humanity, assumes any material form it pleases :
as long as it is ignorant of its source and parent, however, it is
doomed to transmigration through various forms, and amongst
others we have a new class of them, for it animates the planetary
bodies, undergoing a fresh transfer, it is supposed, whenever a
star or meteor falls : as to heaven and hell, they are the inven-
tions of Maya, and are therefore both imaginary, except that the
Swarga of the Hindus, and Bihisht of the Musalmans, imply
worldly luxury and sensual enjoyment, whilst the Narack and
Jehannam are those cares and pains which make a hell upon
earth.

The moral code of the Kabir Panthis is short, but if observed
faithfully is of a rather favourable tendency. Life is the gift of
God, and must not therefore be violated by his creatures ; Human-
ity is, consequently, a cardinal virtue, and the shedding of blood,

occasion to discuss them more fully under the division Sdktas, or worshippers of
SAKTI.

48 THE EELIGIOUS SECTS OF THE HINDUS.

whether of man or animal, a heinous crime. Truth is the other
great principle of their code, as all the ills of the world, and
ignorance 'of God, are attributable to original falsehood. Retire-
ment from the world is desirable, because the passions and desires,
the hopes and fears which the social state engenders, are all
hostile to tranquillity and purity of spirit, and prevent that undis-
turbed meditation on man and G-od which is necessary to their
comprehension. The last great point is the usual sum and sub-
stance of every sect amongst the Hindus*, implicit devotion in
word, act, and thought to the Guru, or spiritual guide : in this,
however, the characteristic spirit of the Kabir Panthis appears,
and the pupil is enjoined to scrutinize his teacher's doctrines and
acts, to be. first satisfied that he is the sage he pretends to be,
before he resigns himself to his control. This sect, indeed, is
remarkably liberal in this respect, and the most frequently recur-
ring texts of Kabir are those which enforce an attentive exami-
nation of the doctrine, that he offers to his disciples, The chief of
each community has absolute authority over his dependents : the
only punishments he can award, however, are moral, not physical
irregular conduct is visited by reproof and admonition : if the
offender does not reform, the Guru refuses to receive his saluta-
tion; if still incurable, the only further infliction is expulsion
from the fraternity.

The doctrine of outward conformity, and the absence of
visible objects of worship have prevented this sect from spreading
very generally throughout India : it is, however, very widely i
diffused, and, as I have observed, has given rise to many others,!
that have borrowed its phraseology, and caught a considerable;
portion of its spirit : the sect itself is split into a variety of sub-j
divisions, and there are no fewer than twelve branches of it traced'
up to the founder, between which a difference of opinion as well
as descent prevails : the founders of these twelve branches, and the
position of their descendants, are the following :

1. SBUTGOPAL DAS, the author of the Sukh Nidhdn: hi^
successors preside over the Chaura at Benares, the Samddh af
Magar, an establishment at Jagannqth, and one at Dwdrakd. \

2. Bhago Das the author of the Bijak : his successors reside
at Dhanauti.

3. Nqrqyqn Das, and

4. Ghurdman Das ; these two were the sons of DHARMA DAS,
a merchant of the Kasaundhya tribe, of the Sri Vaishnava sect,
and one of Kabir' s first and most important converts; his resi-
dence was at Bandho near Jabbalpur, where the Maths of his^
posterity long remained : the Mahants were family men, thence

* The Bhdgavat declares the Deity and Guru to he the same : NABHAJI declarer
the Deity, Guru, worshipper, and worship, to he four names and one suhstance ;

SAKHIS. 49

termed Vans Gurus: the line of NARAYAN DAS is extinct, and the
present successor of Churdman, being the son of a concubine, is
not acknowledged as a Mahant by all the other branches.

5. Jaggo Das ; the Gaddi or Pillow at Cuttack:

6. Jivan Das, the founder of the Satnami sect, to whom we
shall again have occasion to advert.

7. Kamal. Bombay : the followers of this teacher practise
the Yoga. Kamal himself is said to have been the son of
Kabir, but the only authority for this is a popular and proverbial
phrase.* :

8. Tdk Soli. Baroda.

9. Jndni. Majjhni near Sahasram.

10. Sdheb Das. Cuttack : his followers have also some
distinct notions, and form a sect called Mida-Panthis. - -

11. Nitya.no/nd.

12. Kamal Nad: these two settled somewhere in the
; Dekhan, but my informant could not tell me exactly where. There
,; are also some popular, and perhaps local, distinctions of the sect,
( as Hansa Kabiris, Dana Kabiris, and Mangrela Kabiris, but in
( what respect, except appellation, they differ from the rest has not
\ been ascertained.

j Of these establishments the Kabir Cliaura, at Benares, is
\pre-eminent in dignity, and it is constantly visited by wandering
'; members of the sect, as well as by those of other kindred heresies :
jits Mahant receives and feeds these visitors whilst they stay,
'although the establishment has little to depend upon, except the
^occasional donations of its lay friends and followers. BALVANT
jSiNH, and his successor, CHEIT SINK, were great patrons of it,
and the latter granted to the Chaura a fixed monthly allowance.
(CHEJT SINK, also attempted to form some estimate of the numbers
t>f the sect, and if we may credit the result, they must be very
considerable indeed, as at a grand meeting, or Meld, which he
instituted near Benares, no fewer than 35,000 Kabir Panthis of
the Monastic and Mendicant class are said to have been collected.
There is no doubt that the Kabir Panthis, both clerical and lay,
are very numerous in all the provinces of Upper and Central India,
except, perhaps, in Bengal itself: the quaker-like spirit of the sect,
their abhorrence of all violence, their regard for truth, and the
inobtrusiveness of their opinions, render them very inoffensive
memberg of the state : their mendicants also never solicit alrcs,
and in this capacity even they are less obnoxious than the many
religious vagrants, whom the rank soil of Hindu superstition and
the enervating operation of an Indian climate so plentifully
engender.

V

f * " The Race of Kabir became extinct when his son KAMAL was born," KAMAL
Adopting, on principle, a life of celibacy, or being a person of worldly appetites
Roebuck's Proverbs, II, 1, 656.

i 7

50 THE EELIGIOUS SECTS OF THE HINDUS.

KHAKIS.

This division of the Vaishnavas is generally derived, though
not immediately, from BAMANAND, and is undoubtedly connected
in its polity, and practice, with his peculiar followers. The re-
puted founder is KIL, the disciple of KRISHNADAS, whom some
accounts make the disciple of ASANAND, the disciple of RAMAN AND ;
but the history of the Khaki sect is not well known, and it seems
to be of modern origin, as no notice of it occurs in the Bhakta
Maid, or in any other work that has been consulted : the sectaries,
though believed to be rather numerous, appear to be either con-
fined to a few particular districts, or to lead wholly an erratic life,
in which latter character they are confounded with the class of
Vairdgis : as no written accounts have been procured, and the
opportunities of obtaining oral information have been rare and
imperfect, a very brief notice of this sect is all that can here be
offered. j

The Khakis, as the name implies, are distinguished from the^
other Vaishnavas, by the application of clay and ashes to their ]
dress or persons : those who reside in fixed establishments gener-
ally dress like other Vaishnavas, but those who lead a wandering
life go either naked or nearly so, smearing their bodies with the|
pale grey mixture of ashes and earth, and making, in this state, a
appearance very incompatible with the mild and decent charactei
of the Vaishnava sects: the Khakis also .frequently wear the Jdtd,
or braided hair, after the fashion of the votaries of Siva, and, hi
fact, it appears that this sect affords one of the many instances o: :'
the imitative spirit common amongst the Hindu polytheists, anc
has adopted, from the Saivas, some of their characteristic pracj-
tices, blending them with the preferential adoration of VISHNU],
as Raghundth or Rama : the Khdkis also worship SITA, and pay
particular veneration to HANUMAN. I

Many Khakis are established about Purukhabad, but theilr
principal seat on this side of India is at Hanumdn Garh, near
Ayodhyd, in Oudh: the Samddh or spiritual throne of the founded,
is said to be at Jaypur: the term Samddh applied to it, howevei 1 ,
would seem to indicate their adopting a like practice with the
Jogls, that of burying their dead, as the word is more generally
used to express a tomb or mausoleum.* I

* The little information given in the text, was obtained from the Superior of a
small, but neat establishment on the bank of the river, above Visrdnta Ghdt, a't
Furukhdbad. The Ghat and Math had been recently erected by a merchant o:f
Lucknow : the tenants, three or four in number, were a deputation from Ayodhyq,
in Oudh, and were but little acquainted with their own peculiarities, although ncjt
reluctant to communicate what they knew; other Khdkis encountered here werle
Ndgas and Brahmachdrts, with whom no satisfactory communication WP^S
attainable ; there were other establishments, but time did not permit their being
visited. )

MALUK DASIS. 51

MALUK DASIS.

The Maluk Ddsis form another sub-division of the Rdmdnandi
Vaishnavas, of comparatively uncertain origin and limited import-
ance : they are generally traced from Rdmdnand in this manner :
1. Rdmdnand, 2. Asdnand, 3. Krishna Dds, 4. Kil, 5. Maluk Dds;
making the last, consequently, contemporary with the author of
the Bhakta Mdld, and placing him in the reign of AKBAR, or about
320 years ago.

We had occasion, in the notice taken of NABHAJI, to show

that the spiritual genealogy now enumerated could scarcely be

correct, for as EAMANAND must have flourished prior to the year

, 1400, we have but three generations between him and the date

seven of AKBAR'S succession 1555, or a century and a half: it was

/ then mentioned, however, that according to the Bhakta Mdld,

KRISHNA DAS was not the pupil of ASANAND, and consequently

[ the date of succession was not necessarily uninterrupted : we

! might therefore place MALUK DAS, where there is reason to place

INABHAJI, about the end of AKBAR'S reign, as far as this genealogy

(is 'to be depended upon, but there is reason to question even its

accuracy, and to bring down MALUK DAS to a comparatively

Decent period: the uniform belief of his followers is indeed

. sufficient testimony on -this head, and they are invariably agreed

i|n making him contemporary with AURANGZEB.

. 1 :

j The modifications of the Vaishnava doctrines introduced by
HALUK DAS, appear to have been little more than the name of
tihe teacher, and a shorter streak of red upon the forehead : in one
respect indeed there is an important distinction between these
and the Rdmdnwndl ascetics, and the teachers of the Maluk
lOdsis appear to be of the secular order, Grihasthas, or house-
liolders, whilst the others are all coenobites : the doctrines, how-
ejver, are essentially the same : VISHNU, as KAMA, is the object of
their practical adoration, and their principles partake of the spirit'
o;f quietism, which pervades these sects : their chief authority is
the Bhagavad Gitd, and thev read some small Sanskrit tracts,
Containing the praise of Rdma : they have also some Hindi
Sdkhis, and Vishnu Padas attributed to their founder, as also a
jsvork in the same language, entitled the Dcasratan : the followers
Of this sect are said to be numerous in particular districts, especi-
ally amongst the trading and servile classes, to the former of
. \yhich the founder belonged.

j The principal establishment of the Maluk Ddsis is at Kara
Manikpur, the birth-place of the founder, and still occupied by

THE RELIGIOUS SECTS OF THE HINDUS.

his descendant* ; the present Mahant is the eighth in descent
from him : the series is thus enumerated :

1. MALUK DAS. 2. EAMSANAHI. .3. KRISHNASNAHI. 4. THA-
KUR DAS. 5. G-OPAL DAS. 6. KUNJ BEHARI. 7. BAMSAHU.
8. SEOPRASAD DAS. 9. G-ANGA PRANAD DAS, the present Mahant.

The Math at Kara is situated near the river, and comprises
the dwellings of the *Mahant, and at the time it was visited, of
fifteen resident Chelds, or disciples, accommodations for numerous
religious mendicants who come hither in pilgrimage, and a tem-
ple dedicated to Rdmachandra : the Gaddl, or pillow of the sect,
is here, and the actual pillow originally used by MALUK DAS is
said to be still preserved. Besides this establishment, there are
six other Mat hs belonging to this sect, at Allahabad, Benares,
Brhiddv&n, Ayodhyd, Lucknoiv, which is modern, having been
founded by Gomati Das, under the patronage of Asef ad Daula,
and Jagannath, which last is of great repute as rendered sacred
by the death of MALUK DAS. /

THE KAM SATSEHIS. /

i

Mr. J. N. Bhattacharya gives the following account of this } -
sect, a division of the Maiuk Dasis : (

/ j

" The founder of this order was one Bam Charan, who was!
born in the year 1718 at a village named Sura Sena within th^
territories of the Jeypore Baj. He was at first a Bamat (a Bani
worshipper), but he soon became a staunch opponent of idO(!
worship, and the persecution to which he was, on that account),
subjected by the local Brahrnans, compelled him to leave thp
place of his birth. After travelling through various parts of India},
he ultimately settled at Shahapur, the chief town of the Tributary
State of Shahapur in Bajaputana. J

" The Bam Sanehis do not worship images. Their religious
services are to some extent similar to those of the Muhammadans.
Four services are held every day in their shrines. In the morif-
ing the monks assemble first, then the male members
of the laity, and last of all the females. Men and women are ncjt
allowed to worship at the same time. Of the t\yo other services
one '. is held in the afternoon and the other in the evening.
Females are not allowed to attend on these occasions. j

j " The Bam Sanehi mendicants are divided into two classes,
caljled the Bide hi and the Mohini. The Bidehis go about completely

' * There is some variety in the accounts here, MATHURA NATH says, the Tomb ijs
at Kara ; Pur an Das asserts, that it is at Jagannath, and the birth-place at Kara-4-
he has been at both : the establishment at Jagannath is of great repute ; it is near
to a Math of KABIR PANTHIS, and all ascetics who go to this place of pilgrimage COB-
sider it essential to receive the Maluk Das ha Tukrd, from the one, and Kabir tya
Taraiil, from the other, or a piece of bread and spoonful of sour rice water. Thiis
and most of the other particulars were procured for me from the present Mahant toy
a young officer, Lieut. WILTON, stationed for a short time at Kara. (

DADTJ PANTHIS. 53

naked. The Mohinis wear two pieces of cotton cloth dyed red in
ochre. The mendicant's water-pot is made of wood, ancLhe dines
from off a stone or an earthen plate. The monks, who lead a -life
of celibacy, are the men who usually officiate as priests of the sect ;
but householders and females are eligible for the service. The
Bam Sanehis are not only staunch vegetarians and teetotallers,
but they have to abstain from every kind of intoxicating liquor
and drug, including tobacco and opium.

"A Hindu of any sect may be admitted to the Bam Sanehi
sect. The baptism is effected by the chief of the monastery of
Shahapur. The Bam Sanehis paint their forehead with a white
perpendicular line. They shave their heads, and wear necklaces
of basil beads. When a man is admitted to the holy order, his
name is changed, and his head is so shaved as to leave a tuft of
hair in the centre.

\ " The moral discipline of the Bam Sanehis is said to be very
S strict. There are regular officers attached to the chief monastery
I of the sect, who exercise supreme ecclesiastical jurisdiction over
( both the clergy and the laity, and who, when necessary, hold
j special courts for the trial of delinquents. For controlling the
j morals of the laity, there are monks in every village who have
I jurisdiction to decide all petty cases. In cases of a serious nature,
{ the accused person, whether he be a monk or a householder, is
taken to Shahapur, and if found guilty by the ecclesiastical court
there, then he is excommunicated, his necklace of basil beads being
torn off, and his head being shaved clean. Thenceforward the
convict becomes incapable of worshipping in any temple apper-
taining to the sect or of joining any dinner party given by any
member of it.

"The Bam Sanehi Sect has the largest following in Mewar
and Alwar. Members of the sect are to be found also in Bdmbay,
(Gujarat, Surat, Haiderabad, Poona, Ahmedabad, Benares."*

DADU PANTHIS.

This class is one of the indirect ramifications of the Rdihti,-
\nandl stock, and is always included amongst the Vaishntilva
1 schisms: its founder is said to have been a pupil of one of tne
Katnr Pantlii teachers, and to be the fifth in descent frielrn
BAMAN AND, according to the following genealogy :

1. Kabir.

2. .Kamdl.

3. Jamdl.

4. Vimal.

5. Buddhan.

6. Dddii.

Hindu Castes and Sects, pp. 447, 448.

54 THE RELIGIOUS SECTS OF THE HINDUS.

The worship is addressed to Rama, but it is restricted to the Japa,
or repetition of his name, and the Rama intended is the deity, as
negatively described in the Vedanta theology : temples and
images are prohibited.

Dadu was a cotton cleaner by profession: he was born at
Ahnwddbad, but in his twelfth year removed to Sambhur, in
Ajmir : he thence travelled to Kalydnpur, and next removed to
Naraina, in his thirty-seventh year, a place four cos from 8am-
bhur and twenty from Jaypur. When here, he was admonished,
by a voice from heaven, to addict himself to a religious life, and
he accordingly retired to Vaherana mountain, five cos from
Naraiii't, where, after some time, he disappeared, and no traces
of him could be found. His followers believe he was absorbed
into the deity. If the list of his religious descent be accurate,
he flourished about the year 1600, at the end of Alcbar's reign, or
in: the beginning of that of Jehangir.^ The followers of Dadu
wear no peculiar frontal mark nor Mala, but carry a rosary, and \
are further distinguished by a peculiar sort of cap, a round white
cap, according to some, but according to others, one with four
corners, and a flap hanging down behind ; which it is essential '
that each man should manufacture for himself. i

The Dadu Panthls are of three classes : the Viraktas, who are (
religious characters, who go bare-headed, and have but one gar-/
ment and one water-pot. The Ndgas, who carry arms, which j
they are willing to exercise for hire, and, amongst the Hindu)
princes, they have been considered as good soldiers. The third;
class is that of the Vist-ar Dhdrl*, who follow the occupations of)
ordinary life. A further subdivision exists in this sect, and the!
chief branches again form fifty-two divisions, or Thambaft, thej
peculiarities of which have not been ascertained. The Dddfy
Pant his burn their dead at dawn, but their religious members,
not unfrequently enjoin, that their bodies, after death, shall be/
thrown into some field, or some wilderness, to be devoured by thej
beasts and birds of prey, as they say that in a funeral pile insect
life is apt to be destroyed.

The Dadu Panthis are said to be very numerous in Mdrwdr
and Ajmir : of the Ndga class alone the Raja of Jay pur is reported;'
to entertain as soldiers more than ten thousand : the chief place,
of worship is at Naraina, where the bed of Dddu, and the col-;
lection of the texts of the sect are preserved and worshipped : \
a small building on the hill marks the place of his disappearance ,'
a Meld, or fair, is held annually, from the day of new moon to that
of full moon in Phalgun (Febr. -March) ^at Naraina. The tenets
of the sect are contained in several Bhdshd works, in which it is
said a vast number of passages from the Kabir writings are
inserted, and the general character of which is certainly of a

DADU PANTHIS. 55

similar nature.* The Dddu .Panthia maintain a friendly intercourse
with the followers of Kabir, and are frequent visitors at the
Chaura.

[To supply the deficiency alluded to in the note, we reprint from
the 6th volume of the Journal of the Asiatic Society of Bengal
pp. 484-87, and 750-56, the translation, by Captain G. 11. tiiddon*, of
two chapters from one of the grariths or manuals of the Dadiipanthis.
The translator gives (p. 750) the following particulars respecting his
visit to one of their Maths :

"When not interested in the subject, I chanced to visit one of
the Dadiipanthi institutions at a village near Sambhur, and was parti-
cularly struck by the contented and severe countenances of the sectaries.
There were a Principal and several Professors, whicn gave the place
the appearance of a College. The former occupied a room at the top
of the building, and seemed quite absorbed in meditation. The sect is
maintained by the admission to it of proselytes, and marriage is, I
believe, forbidden ; as also the growing of any hair about the face, which
/gives to the priests the appearance of old women."

i

:, The Chapter on Faith.

/ 1 Whatever EAM willeth, that, without the least difficulty, shall
be ; why, therefore, do ye kill yourselves with grief, when grief can avail
you nothing ?

' 2. Whatsoever hath been made, God made. Whatsoever is to be
.tnade, God will make. Whatsoever is, God maketh, then why do
any of ye afflict yourselves ?

3. DADU sayeth, Thou, oh God ! art the author of all things whjch
have been made, and from thy will originate all things which are to be
made. Thou art the maker, and the cause of all things made. There
is none other but thee.

4. He is my God, who maketh all things perfect. Meditate upon
him in whose hands are life and death.

5. He is my God, who created heaven, earth, hell, and the
intermediate space ; who is the beginning and end of all creation ; and
who provideth for all.

6. I believe that God made man, and that he maketh every thing.
He is my friend.

7. Let faith in God characterize all your thoughts, words, and
actions. He who serveth God, places confidence in nothing else.

8. Ye forget God, who was indefatigable in forming everything,
and who keepeth every thing in order ; ye destroy his doctrines.

* I had prepared a list of the contents of one of their manuals, and a tran-
slation of a few passages, but the Manuscript has been mislaid. The work was lent
me for a short time by one of the sect, who would on no account part with it. The
above notice was taken partly from a statement in Hindi, procured at Naraina by
lUeut-.Col. SMITH, and partly from verbal information obtained at Benares.
T)ddti is not mentioned in the Bhalcta Md'd, but there is some account of him in
tihe DabistAn. [Engl. translation, II, p. 233.]

56 THE RELIGIOUS SECTS OF THE HINDUS.

Eemember God, for he endued your body with life : remember that
beloved one, who placed you in the womb, reared and nourished you.

9. Preserve God in your hearts, and put faith into your minds,
so that by God's power your expectations may be realized.

10. Oh God, thou art as it were exceeding riches ; thy regulations
$re without compare, thou art the chief of every world, yet remainest
invisible.

11. All things are exceeding sweet to those who love God ; they
Wipuld never style them bitter, even if filled with poison ; on the con-
ti-ary, they would accept them, as if they were ambrosia.

12. Adversity is good, if on account of God; but it is useless to
pain the body. Without' God, the comforts of wealth are unprofitable.

13. Whatever is to be, will be ; and that which God hath ordain-
ed can neither be augmented nor decreased. Let your minds under-
stand this.

14. Whatever God ordereth, shall happen, so why do ye vex
yourselves?: Consider God as supreme over all; he is the sight for)
yojii to behold. I

15. Oh God, thou who art the truth, grant me contentment, love|
devotion, and faith. Thy servant DADU prayeth for true patience, andj
that he may be devoted to thee. |

r<

The Chapter on Meditation. i

<f
Eeverence to thee, who art devoid of illusion, adoration of God!,

obedience to all saints, salutation to those who are pious. To God th|3
first, and the last. \

1. As the til plant contains oil, and the flower sweet odour, aijs
butter is in milk, so is God in every thing. '

2. He that formed the mind, made it as it were a temple fo.lc
himself to dwell in ; for God liveth in the mind, and none other but
God. i

3. Oh 1 my friend, recognize that Being with whom thou art sp
intimately connected ; think not that God is distant, but believe that
like thy own shadow, He is ever near thee. /

4. To one that truly meditateth, there are millions, who, out-
wardly only, observe the forms of religion. The world indeed is filled
with the latter, but of the former there are very few. i

5. The heart which possesseth contentment wanteth for nothing,
buj; that which hath it not, knoweth not what happiness meaneth. ;

6. Cast off pride, and become acquainted with that which is
devoid of sin. Attach yourselves to EAM, who is sinless, and suffer the
thread of your meditations to be upon him.

7. Oh ye who wander in the paths of delusion, turn your minds
towards God, who is the beginning and end of all things ; endeavour to
gain him, nor hesitate to restore your soul, when required, to tha,t
albode from whence it emanated. j

BAI BASIS.

EAI DASIS.

EAI DAS' was another of EAMANAND'S disciples, who founded
a sect, confined, however, it is said, to those of his dwn caste, the
Chamars, or workers in hides and in leather, and amongst the
very lowest of the Hindu mixed tribes : this circumstance renders
it. difficult, if hot impossible, to ascertain whether the sect still
exists: the founder must once have enjoyed some celebrity, as
some of his works are included in the Adi Granth.of. the Sikhs ;
he is there named EAVI DASA, which is the Sanskrit form, of his
name : some of his compositions also form part of the. collection
, of hymns and prayers used by that sect at Benares : there ap-
pears to be but little known of him of any authentic character,
and we must be contented with the authority of the Bliakta Mala,
where he makes a rather important figure: the legend is as
follows :

One of EAMANAND'S pupils was a Bmhmachdri, whose daily

duty it was to provide the offering presented to the deity : on one

of these occasions, the offering consisted of grain, which the

,pupil had received as alms from a shopkeeper, who supplied

!;Chiefly the butchers with articles of food, and his donation was,

(consequently, impure: when EAMANAND, in the course of his

jdevotions, attempted to fix his mind upon the divinity, he found

'the task impracticable, and suspecting that some defect in the

'offering occasioned such an erratic imagination, he enquired

(whence it had been obtained : on being informed, he exclaimed,

Ha Ghamdr, and the Brahmachdri soon afterwards dying was

born again as EAI DAS, the son of a worker in hides and leather.

jfche infant EAI DAS retained the impression left upon nis
mind by his old master's anger, and refused to take any nourish-
ment : the parents, in great affliction, applied to EAMANAKD, who,
by order of the deity, visited the child, and recognising the
person at once whispered into his ear the initiating Mantra :
the effect was instantaneous : the child immediately accepted
the breast, and throve, and grew up a pious votary of EAMA.

For some time the profits of his trade maintained EAI DAS,
and left him something to divide amongst the devout ; but
a season of scarcity supervening reduced him to great distress,
when Bhagavan, in the semblance of a Vaishnava, brought him a
piece of the Philosopher's stone, and shewing him its virtue made
him a present of it. EAI DAS paid little regard to the donation,
replying to the effect of the following Pada, as since versified
iby Stir Das:

i ......

.... Pada.. "A great treasure is the nme of HABI tq his people :
it multiplieth day by day, nor doth expenditure diminish it: it abideth
securely in the mansion, and neither by night nor by day can any

! 8

58 THE EELIGIOUS SECTS OF THE HINDUS.

thief steal it. The Lord is the wealth of Stir Dds, what need hath he
of a stone ?"

The miraculous stone was thrown aside, and when, thirteen
months afterwards, Vishnu again visited his votary, he found
no use, had been made of it: as this expedient had failed, the
deity scattered gold coin in places where EAI DAS could not avoid
finding it : the discovery of this treasure filled the poor Currier
with alarm, to pacify which Krishna appeared to him in a dream,
and desired him to apply the money either to his own use or
that of the deity, and thus authorised, EAI DAS erected a temple,
of which he constituted himself the high priest, and acquired
great celebrity in his new character.

The reputation of BAI DAS was further extended by its,
attracting a persecution, purposely excited by Vishnu to dd
honour to his worshipper, the deity well knowing that th|
enmity of the malignant is the most effective instrument foJ|
setting open to the world the retired glory of the pious : hel
therefore inspired the Brahmans to complain thus to the king. 1

Sloka (Sanskrit stanza). "Where things profane ar^
reverenced, where sacred things are profanely administered, there
three calamities will be felt, famine, death, and fear."* |

A Ghamar, oh king, ministers to the Sdlagi'dm, and poisons
the town with his Prasdd t ; men and women, every one wil|
become an outcast ; banish him to preserve the honour of you^
people. ^ I

The king accordingly sent for the culprit, and ordered him to
resign the sacred stone. EAI DAS expressed his readiness to do so,
and only requested the Raja's presence at "his delivery of it to the
ferahmans, as, he said, if after being given to them it should return
to him, they would accuse him of stealing it. The Raja assenting,
the S diagram was brought, and placed on a cushion in the assem-
bly. The Brahmans were desired to remove it, but attempted
to take it away in vain : they repeated hymns and charms, and
read the Vedas, but the stone was immoveable. EAI DAS then
addressed it with this Pada :

Pada. " Lord of Lords, thou art my refuge, the root of Supreme
happiness art thou, to whom there is none equal : behold me at thy
feet : in various wombs have I abided, and from the fear of death have
I not been delivered. I have been plunged in the deceits of sense, of
passion, and illusion ; but now let my trust in thy name dispel
apprehension of the future, and teach me to place no reliance on what the

* See Panchatantra III, 202.]

t The prasdd is any article of food that has been consecrated by previous
presentation to an idol, after which it is distributed amongst the worshippers on
the spot, or sent to persons of consequence at their own houses, " j

, SENA PANTEIS. - 59

world deems virtue. Accept, oh God, the devotions of thy slave BAI
DAS, and be thou glorified as the Purifier of the sinful."

The saint had scarcely finished, when the Sdlagrdm and
cushion flew into his arms, and the king, satisfied of his holy
pretensions, commanded the Brahmans to desist from their
opposition. Amongst the disciples of KAI DAS was JHALI, the
Rani of Chitore : her adopting a Oho/mar, as her spiritual preceptor,
excited a general commotion amongst the Brahmans of her state,
and, alarmed for her personal safety, she wrote to KAI DAS to
request his counsel and aid. He repaired to her, and desired her
to invite the Brahmans to a solemn feast . they accepted the invit-
ation, and sat down to the meal provided for them, when be-
tween every two Brahmans there appeared a BAI DAS. This
miraculous multiplication of himself had the desired effect, and
from being his enemies and revilers they became his disciples.
Such are the legends of the Bhakta Mdld, and whatever we
; may think of their veracity, their tenor, representing an individual
j of the most abject class, an absolute outcast in Hindu estimation,
as a teacher and a saint, is not without interest and instruction.

I SENA PANTHIS.

\ SENA, the barber, was the third of Bdmdnand's disciples, who
established a separate schism; the name of which, and of its
founder, is possibly all that now remains of it. SENA and his
descendants were, for sometime, however, the family- Gurus of the
'Bajas of Bandliogarh, and thence enjoyed considerable authority
sand reputation : the origin of this connexion is the subject of a
ludicrous legend in the Bhakta Mdld.

\ SENA, the barber of the Baja of Bandhogarh, was a devout
Worshipper of VISHNU, and a constant frequenter of the meetings
of the pious : on one of these occasions, he suffered the time to
^ass unheeded, when he ought to have been officiating in his
iitonsorial capacity, and VISHNU, who noticed the circumstance,
*and knew the cause, was alarmed for his votary's personal
jintegrity. The god, therefore, charitably assumed the figure of
(SENA, and equipping himself suitably, waited on the Baja, and jper-
jformed the functions of the barber, much to the Baj a' s satisfaction,
\and without detection, although the prince perceived an unusual
(fragrance about his barber's person, the ambrosial odour that
'indicated present deity, which he supposed to impregnate the oil
used in lubricating his royal limbs. The pretended barber had
scarcely departed, when the real one appeared, and stammered
out his excuses: his astonishment and the Baja' s were alike, but
the discernment of the latter was more acute, for he immediately

6.0. THE RELIGIOUS SECTS OF THE HINDUS.

comprehended the whole business, fell at his barber's feet, and
elected for his spiritual guide an individual so pre-eminently dis-
tinguished by the favour and protection of the deity,

EUDEA SAMPEADAYIS, OR VALLABHACHAEIB.

The sects of Vaishnavas we have hitherto noticed are chiefly
confined to professed ascetics, and to a few families originally
from the south and west of India, or, as in the case of the Edmd-
vats and Kabir Panthis, to such amongst the mass of Society, as
are of a bold and curious spirit; but the opulent and luxurious
amongst the men, and by far the greater portion of the women,*;
attach themselves to the worship of KRISHNA and his mistress^
EADHA, either singly, or conjointly, as in the case of VISHNU and|
LAKSHMI,^ amongst the Rdmdnujas, and SITA and EAM, amongst)
the Bdmdvats. There is, however, another form, which is per|
haps more popular still, although much interwoven with thd
others. This is the BALA GOPALA, the infant KRISHNA, the wprj
ship of whom is very widely diffused amongst all ranks of Indian
society, and which originated with the founder of the Rudrq
Sampraddyi sect, VALLABHA ACHARYA ; it is perhaps better known
however, from the title of its teachers, as the religion of th
Gokulastha Gosdins.

The original teacher of the philosophical tenets of this sect i
said to have been VISHNU SWAMI, a commentator on the texts ofi
the Vedas, who, however, admitted disciples from the Brahmanicalj
caste only, and considered the state of the Sannydsi, or ascetic, asi
essential to the communication of his doctrines. He was succeed*
ed by JANANA DEVA, who was followed by NAMA DEVA and TRILO
GHANA, and they, although whether immediately or not does noft
appear, by VALLABHA SWAMI, the son of LAKSHMANA BHATT, &
Tqilinga Brahman : this Sannydsi taught early in the sixteenth
century : he resided originally at Go W, a village on the left bank
of the Jamna, about three cos to the east of Mathura: after re-
maining here sometime, he travelled through India as a pilgrim!
and amongst other places he visited, according to the Bhaktd
Mold) the court of KRISHNA DEVA, king of Vijayanagar, apparently
the same as KRISHNA EAYALU, who reigned about the year 1520,1
where he overcame the Smdrta Brahmans in a controversy, anc
was elected by the Vaishnavas as their chief, with the title oi
Achdrj: hence he travelled to Ujayin, and took up his abode undei
a Pipal tree on the banks of the Siprd, said to be still in ex-
istence, and designated as his Baithak, or station. Besides this;
we find traces of him in other places. There is a Baithak of hii ;
amongst the Ghdts of Muttrd, and about two miles from the for!

EUDEA SAMPEADAYIS, OE VALLABHACHAEIg. 61

of Chandris a place called his well, Aclidrj Haft, "comprising a
temple and Math, in the court yard of which is the well in ques-
tion; the saint is said to have resided here sometime. After this
peregrination VALLABHA returned to Brinddvan, where, as a re-
ward for his fatigues and his faith, he was honoured by a visit
from KRISHNA in ^person, who enjoined him to introduce the
worship of Bdlagopdl, or Gopdl Ldl, and founded the faith which
at present exists in so flourishing a condition. VALLABHA is
supposed to have closed his career in a miracle : he had finally
settled at Jethan Ber, at Benares, near which a Math still
subsists, but at length, having accomplished his mission, he is
said to have entered the Ganges at Hanumdn G-hdt, when,
stooping into the water, he disappeared : a brilliant flame arose
from the spot, and, in the presence of a host of . spectators, he
(ascended to heaven, and was lost in the firmament.

The worship of KEISHNA as one with VISHNU and the
universe dates evidently from the Mahdhhdrat* , and his more
juvenile forms are brought pre-eminently to notice in the account
f his infancy, contained in the Bhdgavatf, but neither -of these
vorks discriminates him from VISHNU, nor do they recommend
lis infantine or adolescent state to particular veneration. At the
ame time some hints may have been derived from them for the
nstitutiori of this division of the HINDU faith. 1 In claiming,
lowever, supremacy for KEISHNA, the Brahma Vaivartta Purdna
s most decided, and this work places KEISHNA in a heaven, and
ociety exclusively his own, and derives from him all the objects
f existence.

According to this authority, the residence of KEISHNA is
enominated Goloka ; it is far above the three worlds, and has, at
ive hundred millions of Yojanas below it, the separate Lokas of

r * The well known passage in the Bhagavad GU& [XI, 26-30.], in which ARJUNA.
wees the universe in the mouth of KRISHNA, establishes this identity.
/ f Particularly in the tenth book, which is appropriated to the life of KRISHNA.
The same- subject occupies a. considerable portion of the Hari Vans section of the
MahabMrat, of the P&tdla section of the Padma Pur Ana, the fifth section of the
Vishmt Purdna, and the whole of the Adi Upapurana.

I Thus in the VanaParvaot the Mah&bhdrat [v. 12895 ff.] , MABKANDEYA MUNI,
at the time of a minor destruction of the world, sees, " amidst the waters, an Indian
Fig tree of vast size, on a principal branch of which was a bed ornamented with
divine coverings, on which lay a child with a countenance like the moon." The saint
though acquainted with the past, present, and future, cannot recognize the child,
who therefore appears of the hue, and with the symbols of KEISHNA, and desires the
gage to rest within his substance from his weary wanderings over the submerged
world.

, In the Bhdgavat [X, 3, 9. 10.] it is stated, that when first born, VASUDEVA be-
held the child of the hue of a cloud, with four arms dressed in a yellow ga-rb, and
bearing the weapons, the jewels and the diadem of VISHNU : and the same work
describes YASODA, his adoptive mother, as seeing the universe in the mouth of the
fthild:[X, 7, 36. 37. (30. 81. Calcutta edition) :

[Journal of the As. Soc. of Bengal. Vol. I, p. 217-37.]

i

62 . THE RELIGIOUS SECTS OF THE HINDUS,

VISHNU and SIVA, Vaikuntha, and Kailds. This region is inde-
structible, whilst all else is subject to annihilation, and in the
centre of it abides KRISHNA, of the colour of a dark cloud, in the
bloom of youth, clad in yellow raiment, splendidly adorned with
celestial gems, and holding a flute. He is exempt from Mdyd, or
delusion, and all qualities, eternal, alone, and the Paramdtmd, or
supreme soul of the world.

KRISHNA being alone in the Gololca, and meditating on the
waste of creation, gave origin to a being of a female form
endowed with the three Gunas, and thence the primary agent in
creation. This was Prakriti, or Maya, and the system so far
corresponds with that of the other Vaishnavas, and of the
Puranas generally speaking. They having adopted, in fact, the
Sdnkhya system, interweaving with it their peculiar sectarial
notions.

Crude matter, and the five elements, are also made to issue:,
from KRISHNA, and then all the divine beings. NARAYANA, or I
VISHNU, proceeds from his right side, MAHADEVA from his left,/
BRAHMA from his hand, DHARMA from his breath, SARASW ATI from
his mouth, LAKSHMI from his mind, DURGA from his understand!
ing, EADHA from his left side. Three hundred millions of Go/n|
or female companions of KADHA, exude from the pores of her skinj
and a like number of Gopas, or companions of KRISHNA, from the
pores of his skin : the very cows and their calves, properly this
tenants of Goloka, but destined to inhabit the Groves of Brinddvari,,
are produced from the same exalted source. \

In this description of creation, however, the deity is stilK
spoken of as a young man, and the Purdna therefore affords only
indirect authority in the marvels it narrates of his infancy for the
worship of .the child. Considering, however, that in ttus, or in
any other capacity, the acts of the divinity are his Lild, or Bporjc,
there is no essential difference between those who worship him
either as a boy or as a man, and any of his forms may be adore$
by this class of Vaishnavas, and all his principal shrines are to
them equally objects of pilgrimage. As the elements and chief
agents of creation are thus said to proceed from the person 01
KRISHNA, it may be inferred that the followers of this creed adopft
the principles of the Veddnta philosophy, and consider the
material world as one in substance, although in an illusory
manner, with the Supreme. Life is also identified with spirit!,
according to the authority of a popular work.* None of the

* According to the Vdrttd, VALLABHA advocated this doctrine with some
reluctance, by the especial injunction of the juvenile Krishna : " Then Achdrj /i
said, you know the nature of Life, it is full of defects, how can it be combined with
you ? to which Sri Thakur Ji (KitiSHNA) replied : Dp you unite Brahma and Life
in what way you will, I shall concur,. and thence all its defects will be removed." <

RUDRA SAMPRADATIS, OR VALLABHACEARIS. 63

philosophical writings of the chief teachers of this system have
been met with.

Amongst other articles of the new creed, VALLABHA in-
troduced one, which is rather singular for a Hindu religious
innovator or reformer ; he taught that privation formed no part
qf sanctity, and that it was the duty of the teachers and his
Disciples to worship their deity, not in nudity and hunger, but in
iostly apparel and choice food, not in solitude and mortification,
;ut in the pleasures of society, and the enjoyment of the world,
he Gosdins, or teachers, are almost always family men, as was
;ihe founder VALLABHA ; for after he had shaken off the restric-
tions of the monastic order to which he originally belonged, he
married, by the particular order, it is said, of his new god.
The Gosains are always clothed with the best raiment, and
fed with the daintiest viands by their followers, over whom
hey have unlimited influence : part of the connexion between
she Guru and teacher being the three-fold Samarpan, or con-
signment of Tan, Man, and Dhan, body, mind, and wealth, to
;he spiritual guide. The followers of the order are especially
numerous amongst the mercantile community, and the Gosains
hernselves are often largely engaged, also, in maintaining a
connexion amongst the commercial establishments of remote
marts of the country, as they are constantly travelling over
I ndia, under pretence of pilgrimage, to the sacred shrines of the
sect, and notoriously reconcile, upon these occasions, the profits
of trade with the benefits of devotion : as religious travellers,
fyowever, this union of objects renders them more respectable
tlhan the vagrants of any other sect.

I The practices of the sect are of a similar character with
those of other regular worshippers : their temples and houses
]bve images of GOPAL, of KRISHNA and KADHA, and other divine

fdferms connected with this incarnation, of metal chiefly, and
n/6t unfrequently of gold : the image of KRISHNA represents a
chubby boy, of the dark hue of wliich VISHNU is always repre-
sented : it is richly decorated and sedulously attended ; receiving
eight times a day the homage of the votaries. These occasions
take place at fixed periods and for certain purposes; and at all
other ' seasons, and for any other object, except at stated and
periodical festivals, the temples are closed and the deity invisible
The eight daily ceremonials are the following :

1> Mangala ; the morning levee : the image being washed
and dressed is taken from the couch, where it is supposed to have
slept during the night, and placed upon a seat about half an hour
after sun-rise: slight refreshments are then presented to it, with
betel and pan; lamps are generally kept burning during this
ceremony.

64 THE RELIGIOUS SECTS OP THE HINDUS.

2. Sringdra ; the image having been anointed and perfumed
with oil, Camphor, and sandal, and splendidly attired, now holds
his public court : this takes place about an hour and a half after
the preceding, or when four Gharis of the day have elapsed.

8. Gwdla ; the image is now visited, preparatory to his
going out to attend the cattle along with the cow-herd ; this
ceremony is held about forty-eight minutes after the last, or wheii
six Gharis have passed. j

4. Raja Bhoga ; held at mid-day, when KRISHNA is suppose^
to come in from the pastures, and dine : all sorts of delicacies arlp
placed before the image, and both those and other articles of food
dressed by the ministers of the temple are distributed to the
numerous votaries present, and not unfrequently sent to the
dwellings of worshippers of some rank and consequence. I

5. Utthdpan; the calling up; the summoning of the god
from his siesta : this takes place at six Gharis , or between twc|
and three hours before sun-set.

6. Bhoga ; the afternoon meal, about half an hour after thfi
preceding. 1

7. Sandhyd; about sun-set, the evening toilet of the image,
when the ornaments of the day are taken off, and fresh unguen/t
and perfume applied. I

8. Sayan ; retiring to repose : the image, about eight or ninje
in the evening, is placed upon a bed, refreshments and water ijn
proper vases, together with the betel box and its appurtenances,
are left near it, when the. votaries retire, and the temple is shift
till the ensuing morning.

Upon all these occasions the ceremony is much the sam/e,
consisting in little more than the presentation of flowers, perfumes,
and food by the priests and votaries, and the repetition, chiefay
by the former, of Sanskrit stanzas in praise of KRISHNA, inter-
spersed with a variety of prostrations and obeisances. There (is
no established ritual, indeed, in the Hindu religion for general
use, nor any prescribed form of public adoration. \

Besides the diurnal ceremonials described, there are several
annual festivals of great repute observed throughout India : ;of
these, in Bengal and Orissa, the Rath Jdtra, or procession
of JAGANNATH in his car, is the most celebrated, but it
is rarely held in upper India, and then only by natives of
Bengal established in the provinces : the most popular festival
at Benares, and generally to the westward, is the Janmd-
shtami, the nativity of KRISHNA, on the eighth day of
Bhddra (August*). Another is the Eds Ydtra, or annual

* Great difference of practice prevails on occasion of this observance. KBISHNA
was born on the eighth lunar day of the waning moon of Bhddra, at midnight, upon
the moon's entrance into Rohini, in commemoration of which a fakt is to be held on
the day preceding his birth, terminating, as usual, in a feast ; but the day of his

I RUDRA SAMPRADAYIS, OR VALLABHACHARIS. 65

1

commemoration of the dance of the frolicsome deity with the
sixteen GOPIS. This last is a very popular festival, and not an
uninteresting one : vast crowds, clad in their best attire, col-
lecting in some open place in the vicinity of the town, and
celebrating the event with music, singing, and dramatic represent-
ations of KRISHNA'S sports : all the public singers and dancers
lend their services on this occasion, and trust for a remuneration
to the gratuities of the spectators: at Benares the EdsYdtra is
celebrated at the village of Sivapur, and the chief dancers and
musicians, ranging themselves under the banners of the most
celebrated of the profession, go out in formal procession : tents,
liuts, and booths are erected, swings and round-abouts form a
favourite amusement of the crowd, and sweetmeats and fruits are

bitth, is variously determinable, according to the adoption of the civil, the lunar, or
iunar-sidereal computations, and it rarely happens that the eighth lunation com-
prises the same combination of hours and planetary positions, as occurred at
KBISHNA'S birth. Under these circumstances, the followers of the Smriti, with
the Saivas and Sdktas, commence their fast with the commencement of the
lunation, whenever that takes place; the Rdmdnujas and Mddhwas observe such
part of the eighth day of the moon's age as includes sunrise, and forms the
eighth day of the calendar, or civil day, whilst some of the Rdmdnujas, and the
ftimdwatB regulate the duration of their fast by the moon's passage through the
}|sterism Rohini. The consequence is, that the Smdrtas often fast on the 7th, one
stet of Vaishndvas on the 8th, and another on the 9th, whilst those who affect great
sanctity sometimes go thirty hours without food : an extract from last year's calen-
dar will very well exemplify these distinctions.

| 3rd Bhadra, 17th August 1825, Tuesday, Saptami, 10 Dandas 17 Palas. The
Janmashtami Vrata and a Past.

I 4th Bhadra, 18th August, Wednesday, Ashtamf 9 Dandas 18 Palas. Fast
according to the Vaishnavas of Braj. .

\ 5th Bhadra, 19th August, Thursday, Navami, 7 Dandas 4 Palas. Rohinl
Nakshatra, till 10 Dandas 52 Palas, at which hour Parana, the end of the fast.

I Now the 3rd day of the Solar Bhddra was the 7th of the Lunar Month, but it
comprised little more than ten Dandas or four hours of that lunation: as it
included sunrise, however, it was the 7th of the calendar, or civil day. The eighth
Ttihi, or lunation, therefore, began about that time, or four hours after sunrise,
aifd the Smdrtas, Saivas, and Sdlctas observed the fast on that day ; they began
with sunrise, however, as there is a specific rule for the Sankalpa, or pledge, to
perform the usual rite at dawn. This Ashtami comprised midnight, and was the
more sacred on that account. '

The 4th of Bhddra was the Ashtami, or eighth of the Vaishnavas, although the
lunation only extended to 9 Dandas, or less than four hours after sunrise,' but
they are particularly enjoined to avoid the Saptami, or the Ashtami conjoined' with
it, and therefore they could not commence their fast earlier, although they lost
thereby the midnight of the eighth lunation, which they were, consequently, com-
pelled to extend into the night of the ninth. They fasted till the next morning,
unless they chose to eat after midnight, which, on this occasion, is allowable.

, The 5th of Bhddra was the Navami, or ninth of the calendar, but it included a
portion of the moon's passage through Rohini, and the strict Vaishnavas of the
different sects should not have performed the Parana, the close of the fast, earlier,
or before 10 Dandas and 62 Palas after sunrise, . or about nine o'clock. Those
Vaishnavas, however, who wholly regulate their observance by the Asterism, and
referring also to the necessity of commencing it with sunrise, would only have
begun their fast on the calendar Navami, and have held the Parana on Friday the
10th, the third day after the proper birth-day of their deity.

9

66 . THE EELIGlbTJS SECTS OF THE HINDUS, )

displayed in tempting profusion : the whole has the charae-
: ter of a crowded fair in Europe, and presents, in an immense
concourse of people, an endless variety of rich costume, and aia
infinite diversity of picturesque accompaniment, a most lively and
splendid scene. The same festival is held from the tenth day of
the light half of Kudr (Septr.-Octr.) to the day of the full moon at
Brinddvan, where a stone platform, or stage, has been built for
the exhibition of the mimic dance in a square near the river side.
Besides their public demonstrations of respect, pictures and
images of GOPALA are kept in the houses of the members of
the sect, who, before they sit down to any of their mealg,
take care to offer a portion to the idol. Those of the disciples
who have performed the triple Samarpana eat only from the
hands of each other ; and the wife or child that has not exhibited
the same mark of devotion to the Guru can neither cook for
such a disciple nor eat in his society.

The mark on the forehead consists of two red perpendicular
lines meeting in a semi-circle at the root of the nose, and having
a round spot of red between them. The Bhaktas have the sam,e
marks as the 'Sri Vaishnavas on the breasts and arms, and some
also make the central spot on the forehead with a black -earth,
called Sydmabandi, or any black metallic substance : the necklace
and rosary are made of the stalk of the Tulasi. The salutations
amongst them are Srikrishna and Jay a Gopdl. I

The great authority of the sect is the BJidgavat, as explained
in the Subodhini or Commentary of VALLABHACHAETA : he is the
author also of a Bhdshya on part of VYASA'S Sutras, and of oth^r
Sanskrit works, as the SiddJidnta Rahasya, Bhdgavata Lild
Rahasya, and Ekdnta Rahasya ; these, however, are only for the
learned, and are now very rare. Amongst the votaries in general,
various works upon the history of KEISHNA are current, but |he
most popular are the Vishnu Padas, stanzas in Bhdskd, in praise
of VISHN.U, attributed to VALLABHA himself; the Braj Vildl, a
Bhdkhd poem of some length, descriptive of KRISHNA'S life,
during his residence at Brinddvan, by BEAJ VASI DAS ; the Ashta
Chhdp, an account of VALLABHA'S eight chief disciples, and tlie
Vdrttd, or Bdrttd, a collection in Hindustani of marvellous and
insipid anecdotes of VALLABHA and his primitive followers,
amounting to the number of eighty-four, and including persons
of both sexes, and every class of Hindus. The Bhakta Mdld also
contains a variety of legends regarding the different teachers of
this sect, but it is less a text-book with this sect than any other
class of Vaishnavas, as the Vdrttd occupies its place amongst the
worshippers of Gopdl.

VALLABHA was succeeded by his son VITALA NATH, known
amongst the sect by the appellation of Sri Gosdin Ji ) VALLA-
BHA'S designation' being Sri Achdrj Ji. VITALA NATH, agai'n,

/THE BOMBAY MAHARAJA ^IBBL .CASE. _. .

had seven sons, GIRDHARI EAE, G-oyiNp EAE, BALA KRISHNA,
G-OKUL NATH, EAGUNATH, YADUNATH, and GHANASYAMA ; these
were all teachers, and their followers, although in all essential
points the same, form as many different communities. Those of
GOKULNATH, indeed, are peculiarly separate from the rest, looking
upon their own Gosdins as the only legitimate teachers of the
faith, and withholding all sort of reverence from the persons and
)Maths of the successors of his brethren : an exclusive preference'
vfhat does not prevail amongst the other divisions of the faith,
who do homage to all the descendants of all VITALA NATH'S sons.
The worshippers of this sect are very numerous and opulent,
the merchants and bankers, especially those from Guzarat and,
Malwa, belonging to it: their . temples and establishments are
numerous all over India, but particularly at Mathura and Brin-
'davan, the latter of which alone is said to contain many hundreds,
Amongst which are three of great opulence. In Benares are two
jtemples of great repute and wealth, one sacred to Ldlji, and the
bther to Purushottama ji.* Jaganndth and Dwdraka are also
(particularly venerated by this sect, but the most celebrated of
&11 the Gosdin establishments is at Sri Ndth Dwdr, in Ajmir.
JThe image at this shrine is said to have transported itself thither
from Mathurd, when Aurangzeb ordered the temple it was there
placed in to be destroyed. The present shrine is modern,- but
irichly endowed, and the high priest, a descendant of GOKUL
PATH, a man of great wealth and importance, t It is a matter of
Obligation with the members of this sect to visit Sri Ndth Dwdr
at least once in their lives ; they receive there a certificate to
tjhat effect, issued by the head Gosdin, and, in return, contribute
according to their means to the enriching of the establishment :
ill is not an uncurious feature in the notions of this sect, that the
veneration paid to their Gosdins is paid solely to their descent,
apd unconnected with any idea of their sanctity or learning ;
tjhey are not unfrequently destitute of all pretensions to indivi-
djual respectability, but they not the less enjoy the homage of
tfheir followers ; the present chief, at Srindth Dwdr, is said not to
ujnderstand the certificate he signs.

> : ..... , . . . .,. . . .

< THE BOMBAY MAHARAJA LIBEL CASE, *- J - :

\ Much light was thrown upon the degrading practices of the
jVallabhacharis by the Bombay suit in 1862. Mr. Karsandas Mulji,
sin intelligent Yaishnava, sought to expose them, and a libel suit

\ * Many of the bankers of this city, it is said, pay to one or other of the temples
i|j tax of one-fourth of an and, on every bill of exchange, and the cloth merchants;
A alf an and on all sales.

f Every temple is said to have three places of offering : the "image, the pillow of
tile founder, and a box for Sri Ndth Dw&r.

I
/

i

68 THE EELIGIOUS SECTS OF THE HINDUS.

was instituted against him. Full evidence was brought forward
on both sides. The following is an extract from the judgment of
Sir Matthew Sausse, the Chief Justice :

" The Maharajas have been sedulous in identifying themselves with
the god Krishna by means of their own writings and teachings and by
the similarity of ceremonies of worship and addresses which they require
to be offered to themselves by their followers. All songs connected with
the god Krishna, which were brought before us, were of an amorous'
character, and it appeared that songs of a corrupting and lieentiouk
tendency, both in ideas and expression, are sung by young females to
the Maharajas, upon festive occasions, in which they are identified with
the god in his most licentious aspect. In these songs, as well as stories*
both written and traditional, which latter are treated as of a religious
character in the sect, the subject of sexual intercourse is most prominent \
Adultery is made familiar to the minds of all : it is nowhere discourage^,
or denounced; but, on the contrary, in some of the stories, those person^
who have committed that great moral and social offence are com|
mended."* |

Captain McMurdo, Resident in Cutch, in the " Transactions;
of the Literary Society of Bombay " (now the Bombay Branch of
the Eoyal Asiatic Society) says : ',

i

" The Bhattias are of Sindh origin. They are the most numerous ancjl
wealthy merchants in the country, and worship the Gosainji Maharajasj,
of whom there are many. The Maharaja is the master of their proper
ty, and disposes of it as he pleases ; and such as the veneration in whicl
he is held, that the most respectable families consider themselve
honored by his cohabiting with their wives and daughters. The princi]
pal Maharaj at present on this side of India is named Gopinathji (lori
of the Gopis, or shepherdesses), a man worn to a skeleton and shakin/g
like a leaf, from debauchery of every kind, excepting spirituous liquorfs.
He is constantly in a state of intoxication from opium and other stimii-
lants which the ingenuity of the sensual has discovered." Vol. II, pp.
230, 231. ]

In addition, the Vallabhacharis have among themselves
" Bas Mandalis," " carnal love meetings, " in which thely
enjoy each other's wives. Captain McMurdo, quoted above*
says:

"The well-known Eas Mandalis are very frequent among them (th
Bhattias) as among other followers of Vishnu. At these, persons of
both sexes and all descriptions, high and low, meet together; and unde
the name and sanction of religion, practice every kind of licentiou^-
ness."i

* History of the Sect of the Maharajas, p. 142.
f Ibid, p. 180.

!1 r

, THE BOMBAY MAHARAJA LIBEL CASE, 69

There are said to be 60 or 70 Maharajas scattered over India.
Many of their followers are traders, who regularly tax themselves
for their support. The following are examples :

Silk, cloth, sugar, spices, cotton,

opium, metals .. % anna per cent, on sales effected.

Bills of exchange, drafts, etc.

Brokerage

Oil

Rice

1 anna per every thousand rupees

transaction.

J anna per cent, on every transaction.
|- anna per maund.
1 anna per muda.*

The Maharajas have also the occasional sources of income,
given by Mr. Malabari :

" For homage by sight, Ks. 5 ; for homage by touch, Es. 20 ;
for the honour of washing the Maharaja's foot, Bs. 35 ; for the
credit of swinging him, Bs. 40 ; for the glory of rubbing sweet
unguents on his body, Bs. 42 ; for the joy of sitting with him,
Bs. 60 ; for the bliss of occupying the same room, Bs. 50 to 500 ;
for the performance of the circular dance, Bs. 100 to 200 ; for the
delight of eating the pan supari thrown out by the Maharaja,
Bs. 17 ; for drinking the water in which the Maharaja has
Bathed, or in which his foul linen has been washed, Bs. 19."

Is there any parallel to such degradation to be found even
among the lowest savages? And who are the persons who were
guilty of such practices ? Wealthy Bombay Merchants !

At the trial Sir Joseph Arnonld gave the following reason
ftor exposing such disgraceful practices :

I " What is morally wrong cannot be theologically right. When
practices which sap the very foundations of morality, which involve a
violation of the eternal and immutable laws of right, are established
in' : the name and under the sanction of Eeligion ; they ought, for the
cdmmon welfare of society, and in the interests of humanity itself to be
publicly denounced and exposed."

It was brought out at the time of the great libel case that
there were at least 60 or 70 Maharajas,- of whom only two or
three had any knowledge of Sanskrit, the rest grossly ignorant,
indulging in sensuality and luxury. Their professed followers, who
are both numerous and wealthy, consisted chiefly of merchants
and bankers, Bhattias and Banias. In Bombay alone there
were 40 to 50,000. At the Baroda Census of 1901, they numbered
183,000. They are strong in Mathura, Brindavan, Benares
and Bombay, Cutch, Kathiawar, Central India, &c.t

* History of the Sect of the Maharajas, p. 146.

f Rev. Dr. K. S. Macdonald in Indian Evangelical Review, January 1903.

70 THE RELIGIOUS SECTS OF. THE HINDUS.

SWAMI NARAYANA SECT OF GUJARAT.

SWAMI NARAYANA, whose proper name was Sahajananda, was
a Brahman, born at Chapai, a village 120 miles north-west of
Lucknow, about the year 1780. He left his home about the
year 1800, and at Junagarh, placed himself under a guru, named
Bamananda Swami. When that holy man removed to Ahmed-
abad in 1804, Sahajananda followed him.

Sahajananda by his learning and fascinating manners
gathered a large number of disciples, which provoked the jealousy
of the Brahmans. He was obliged to fly and take refuge at
ietalpur, 12 miles south of Ahmedabad.

Jetalpur became the focus of a great religious gathering.
Thousands flocked to the town and enrolled themselves as fol-
lowers of Sahajananda, who took the name of Swami Narayana,
Afterwards he removed to Wartal, a secluded village where he
erected two temples one dedicated to Narayana and Lakshmi,
the other to Krishna and Radha.

Sahajananda sought to denounce and expose the licentious
practices of the Bombay Maharajas. Every disciple of his when
admitted is to bring in at least six others, so that the number of
his followers rapidly increased. They now number about two lakhi-;

The Swami Narayanas are required to wear two rosaries mad e
of basil stems, one for Krishna, and the other for Radha. Th e
forehead mark of the sect is like the letter U. The females havo
to paint a circular mark with red powder of saffron. The mendi.
cants wear the salmon-coloured dress of ascetics.* ;

MIRA BAIS. I

I

These may be considered as forming a sub-division of tfie
preceding, rather than a distinct sect, although, in the adoption
of a new leader, and the worship of KRISHNA under a peculiar
form, they differ essentially from the followers of VALLABHA : at
the same time it is chiefly amongst those sectarians, that MifyA
BAI and her deity, RANACHHOR, are held in high veneration, ancl,
iexcept in the west of India, it does not appear that she has many
immediate and exclusive adherents.

MIRA BAI is the heroine of a prolix legend in the BhaMa
Mala, which is a proof at least of her popularity : as the author
of sacred poems addressed to the deity, as Vishnu, she also enjoy/s
a classical celebrity, and some of her odes are to be found in th.e
collections wnich constitute the ritual of the deistical sects, espe-
cially those of Ndnak and Kabir : according to the authority

-Brahmanism^nd Hinduism an&.Hindu Castes:and .Sects t

. : MIEA BAIS. . : ; :71

cited, she flourished in the time of Akbar, who was induced by
her reputation to pay her a visit, accompanied by the famous
musician Tan Sen, and it is said, that they both acknowledged
the justice of her claim to celebrity.

MIEA was the daughter of a petty Baja, the sovereign of a
place called Mertd ; she was married to the Edna of Udayapur,
but soon after being taken home by him quarrelled with her
mother-in-law, a worshipper of Devi, respecting compliance with
the family adoration of that goddess, and was, in consequence of
her persevering refusal to desert the worship of KEISHNA, expell-
ed the Band's bed and palace : she appears to have been treated,
however, with consideration, and to have been allowed an inde-
pendent establishment, owing, probably, rather to the respect
paid to her abilities, than a notion of her personal sanctity,
although the latter was attested, if we may believe our guide, by
her drinking unhesitatingly a draught of poison presented to her
by her husband, and without its having the power to do her harm.
In her uncontrolled station she adopted the worship of BANA-
CHHOE, a form of the youthful KEISHNA ; she became the
patroness of the vagrant Vaishnavas, and visited in pilgrimage
Brinddvan and Dwcurakcb : whilst at the latter, some persecution
of the Vaishnavas at Udayapur appears to have been instituted,
and Brahmans were sent to bring her home from D war a Jed :
previously to departing, she visited the temple of her tute-
lary deity, to take leave of him, when, on the completion of her
adorations, the image opened, and MIEA leaping into the fissure,
it closed, and she finally disappeared. In memory of this mira-
cle it is said, that the image of MIEA BAI is worshipped at Udaya-
pur in conjunction with that of BANAGHHOE. The Padas that
induced this marvel, and which are current as the compositions
of MIEA BAI,* are the two following :

Pada 1. Oh, sovereign BANACHHOE, give me to make Dwdrakd my
abode : with thy shell, discus, mace, and lotus, dispel the fear of YAMA":
eternal rest is visiting thy sacred shrines ; supreme delight is the clash
of thy shell and cymbals : I have abandoned my love, my possessions,
my principality, my husband. MIRA, thy servant, comes to thee for
refuge, oh, take her wholly to thee.

Pada 2. If thou knowest me free from stain, so accept me : save thee
there is none other that will show me compassion : do thou, then, .have
mercy upon me : let not weariness, hunger, anxiety, and restlessness
consume this frame with momentary decay. Lord of MIEA, GIEDHAEA
her beloved, accept her, and never let her be separated from thee.

[Price's Hindee and Hindustanee Selections, I, p, 99, 100.]

72 THE RELIGIOUS SECTS OF THE HINDUS.

BRAHMA SAMPEADAYIS, OR MADHWACHAEIS.

This division of the Vaishnavas is altogether unknown in
Gangetic Hindustan. A few individuals belonging to it, who are
natives of Southern India, may be occasionally encountered, but
they are not sufficiently numerous to form a distinct community,
nor have they any temple or teachers of their own. It is in the
peninsula, that the sect is most extensively to .be found,* and it
is not comprised, therefore, in the scope of this sketch : as, how-
ever, it is acknowledged to be one of the four great Sampraddyas,
or religious systems, such brief notices of it as have been collected
will not be wholly out of place.

The institution of this sect is posterior to that of the Sri
Vaishnavas, or Edmdnujas : the founder was MADHWACHABYA, t
a Brahman, the son of MADHIGE BHATTA, who was born in the
Saka year 1121 (A.D, 1199) in Tuluva : according to the legendary
belief of his followers, he was an incarnation of Vdyu, or the god
of air, who took upon him the human form by desire of NARAYANA,
and who had been previously incarnate as Hamimdn and Bhima,
in preceding ages. He was educated in the convent established
at Anantesvar, and in his ninth year was initiated into the order
of Anachorets by ACHYUTA PRACHA, a descendant of SANAKA, son
of BRAHMA. At that early age also he composed his Bhdshya, or
commentary on the Gitd, which he carried to Badarikasraina, in
the Himalaya, to present to VEDAVYASA, by whom he was received
with great respect, and presented with three Sdlagrdms, which
he brought back and established as objects of worship in the
Maths of Udipi, Madhyatala, and Subrahmanya he also erected
and consecrated at Udipi the image of KRISHNA, that was origin-
ally made by ARJUNA, of which he became miraculously
possessed.

A vessel from Dwafdka,, trading along the Malabar coast,
had taken on board, either accidentally or as ballast, a quantity
of Goptchandana, or the sacred clay, from that city, in which the
image was immersed : the vessel was wrecked off the Coast of
Tuluva, but MADHWA receiving divine intimation of the existence
of the image had it sought for, and recovered from the place
where it had sunk,! and established it as the principal object
of his devotion at Udipi, which has since continued to be the
head quarters of the sect. He resided here for some time

* [Dr. Graul's Reise nach Ostindien. Leipzig: 1855. Vol. IV, p. 139.]

t In the Sarvadarsana Sangraha he is cited by the name Purna Prajna a

work is also quoted as written by him under the name of Madhya Mandira. Be-

ference is also made to him by the title, most frequently found in the works ascribed

to him, of Ananda Tirtha [Sarvad. Sangr. p. 73.].

{ This story is rather differently told by the late Colonel MACKENZIE in his

account of the Marda Gooroos, published in the Asiatic Annual Register for 1804,

BRAHMA SAMPBADAYIS, OR MADHWAGHABIS. 73

himself, and composed, it is said, thirty-seven works.* After
some time he went upon a controversial tour, in which he
triumphed over various teachers, and amongst others, it is said,
over Smikara Achdrya he finally, in his 79th year, departed to
Badarikasrama, and there continues to reside with VYASA, the
compiler of the Vedas and Puranas.

Before his relinquishing charge of the shrine he had estab-
lished, MADHWACHARYA had very considerably extended his follow-
ers, so that he was enabled to establish eight different temples, in
addition to the principal temple, or that of Krishna, at Udipi : in
these were placed images of different forms of Vishnu^ and the
superintendence of them was entrusted to the brother of the
founder, and eight Sannydsis, who were Brahmans, from the
banks of the Goddvari. These establishments still exist, and,
agreeably to the code of the founder, each Sannydsi, in turn,
officiates as superior of the chief station at Udipi for two years,
or two years and a half. The whole expense of the establishment
devolves upon the superior for the time being, and, as it is the
object of each to outvie his predecessor, the charges I are much .
heavier than the receipts of the institution, and, in order to pro-
vide for them, the Sannydsis employ the intervals of .their tem-
porary charge in travelling about the country, and levying contri-
bution on their lay votaries, the amount of which is frequently
very large, and is appropriated for the greater part to defray the
costs of the occasional pontificate.

The eight Maths are all in Tuluva, below the Ghats, but, at
the same time, MADHWACHARYA authorised the foundation of
others above the Ghats under PADMANABHA TIRTHA, to whom he
gave images of RAMA, and the Vydsa Sdlayrdm, with instructions
to disseminate his doctrines, and collect money for the use of the
shrine at Udipi : there are four establishments under the descend-
ants of this teacher above the Ghats, and the superiors visit
Udipi from time to time, but never officiate there as pontiffs.

The superiors, or Gurus, of the Mddhwa sect, are Brahmans
and Sannydsis, or profess coenobitic observances: the disciples,
who are domesticated in the several Maths, profess also perpetual
celibacy. The lay votaries of these teachers are members of every
class of society, except the lowest, and each Guru has a number

* The principal of these are the Gitd Bhashya, Sdtra Bhashya, Eig-hhdshya,
Dasopanishad Bhdshya Anuvakanunaya Vivarna, Anuved&nta Easa Prakarana,
Bharata Tatparya Nirnaya, Bhagavata-tatparya, Gitatatparya, Krishnamrita Mahdr-
nava, Tantra Sara* [See Burnouf, Bhagav. Pur., I, LIX.]

f 1. Eama with SiU. 2. Sitd. and Lakshman. 3. Kdliya Mardana, with two
arms. 4. Kaliya Mardana, with four arms. 5. Suvitala. 6. Sukara. 7. Nri-
sinha. 8. Vasanta Vitala.

J BUCHANAN states them at 13,000 Eupees at least, and often exceeding 20,000.

They are at Kanur, Pejawar, Adm&r, Phalamdr, Krishnapur, Sirfir, Sode, and
Putti.

10

74 , THE RELIGIOUS SECTS OF THE HINDUS,

of families hereditarily attached to him, whose spiritual guidance
he may sell or mortgage to a Brahman of any sect.

The 'ascetic professors of MADHWACHARYA'S school adopt the
external appearance of Dandis, laying aside the Brahmanical
cord, carrying a staff and a water-pot, going bare-headed, and
wearing a single wrapper stained of an orange colour with an
ochry clay : they are usually adopted into the order from their
boyhood, and acknowledge no social affinities nor interests. The
marks common to them, and the lay votaries of the order, are the
impress of the symbols of Vishnu upon their shoulders and
breasts, stamped with a hot iron, and the frontal mark, which
consists of two perpendicular lines made with Gopichandana,
and joined at the root of the nose like that of the Sri^Vaishnavas :
but instead of a red line down the centre, the Madhivdchdris
make a straight black line with the charcoal from incense offered
to Ndrdyana, terminating in a round mark made with turmeric.

The essential dogma of this sect, like that of the Vaishnavas
in general, is the identification of Vishnu with the Supreme
Spirit, as the pre-existent cause of the universe,* from whose
substance the world, was made.f This primeval Vishnu they
also affirm to be endowed with real attributes, I most excellent,
although indefinable and independent. As there is one inde-
pendent, however, there is also one dependent, and this doctrine
is the characteristic dogma of the sect, distinguishing its profes-
sors from the followers of RAMANUJA as well as SANKARA, or those
who maintain the ^qualified or absolute unity of the deity. The
creed of the Mddhiuas is Divaita, or duality. It is not,
however, that they discriminate between the principles of good
and evil, or even the difference between spirit and matter, which
is the duality known to other sects of the Hindus. Their distinc-
tion is of a more subtle character, and separates the Jivdtmd
from the Paramdtmd, or the principle of life from the Supreme
Being. Life, they say, is one and eternal, dependent upon the
Supreme, and indissolubly connected with, but not the same
with him, || Unimportant consequence of this doctrine is the

* In proof of these doetvines they cite the following texts from the SHUTI, or
VBDAS :

" N&r&yana alone was ; not Brahmana or Sarikara"
-" Happy and alone before all was Ndrdyana the Lord."

f " The whole world was manifest from the body of VISHNU."

J " VISHNU is independent, exempt from defects, and endowed with all good
qualities." Tattwa Vivek.

" Independent and dependent is declared to be the two-fold condition of
being." Tattwa Vivek : [Sarvadarsana Sangraha, p. 61.], . .

|j "As the bird and the string, as juices and trees, as rivers and oceans, as fresh
water and salt, as the thief and his booty, as man and objects of sense, so are God
and Life distinct, and both are ever indefinable." Mahopanisliad. , ;

BRAHMA SAMPRADAYIS, OR MADHWAGHARIS. 75

denial of Moksha, in its more generally received sense, or that of
absorption into the universal spirit, and loss of independent
existence after death. The Yoga of the Saivas, and Sdyujyam
of the Vaishnavas, they hold to be impracticable.*

The Supreme Being resides in Vaikuntha, invested with
ineffable splendour, and with garb, ornaments, and perfumes of
celestial origin, being the husband also of Lakshmi, or glory,
Bhumi, the earth, and Nild, understood to mean Devi, or Durga,
or personified matter. In his primary form no known qualities
can be predicated of him, but when he pleases to associate with
Maya, which is properly his desire, or wish, the three attributes
of purity, passion, or ignorance, or the Sattwa, Rajas, and Tamas
Gunas, are manifested, as Vishnu, Brahma, and Siva, for the
creation, protection, and destruction of the world. These deities,
again, perform their respective functions through their union
with the same delusive principle to which they owed their in-
dividual manifestation. This account is clearly allegorical, al-
though the want of some tangible objects of worship has convert-
ed the shadows into realities, and the allegory, when adapted to
the apprehensions of ordinary intellects, has been converted into
the legend known to the followers of Kabir, of the Supreme
begetting the Hindu TRIAD by MAYA, and her subsequent union
with her sons, Other legends are current amongst the MADH-
WAS, founded on this view of the creation, in which BRA.HMA and
SIVA and other divinities are described as springing from his
mind, his forehead, his sides, and other parts of his body. They
also receive the legends of the Vaishnava Purdnas of the birth of
BRAHMA from the Lotus, of the navel of VISHNU, and of BUDRA
from the tears shed by BRAHMA on being unable to comprehend
the mystery of creation.

The modes in which devotion to VISHNU is to be expressed
are declared to be three, AnJcana, Nama-lcarana, and Bhajana, or
marking the body with his symbols, t giving his names to children,
and other objects of interest, and the practice of virtue in word,
act, and thought. Truth, good council, mild speaking, and study
belong to the first ; liberality, kindness, and protection, to the

* In confirmation of which they adduce texts from the Purdnas and Vedas :
I* From the difference between Omniscience and partial knowledge, -Omnipotence
and inferior power, supremacy and subservience, the xinion of God and Life cannot
take place." Garuda, Pur&na: "Spirit is Supreme, and above qualities; Life is
feeble and subordinate," Bh&llaveya Upanishad.

t Especially with a hot iron, which practice they defend by a text from the

VEDAS. Whose body is not cauterised, does not obtain liberation.

H [Sarvad. S. p. 64.] To which, however, Sankardchdrya objects,

\

that Tapta does not mean cauterised, but purified with Tapas, or ascetic mortifica*
tion. ......

76 THE RELIGIOUS SECTS OF THE HINDUS.

second, and clemency, freedom from envy, and faith, to the last.
These ten duties form the moral code of the Mddhwas*

The Usual rites of worship, t as practised by the Vaishnavas
of this sect, are observed, and the same festivals. In the Pujd,
however, there is one peculiarity which merits notice as indica-
tive of a friendly leaning towards the Saiva sects: the images of
SIVA, DURGA, and G-ANESA are placed on the same shrine with
the form of VISHNU, and partake in the adoration offered to his
idol. Bites are conducive to final happiness only, as they
indicate a desire to secure the favor of VISHNU. The know-
ledge of his supremacy is essential to the zeal with which his
approbation may be sought, but they consider it unnecessary
to attempt an identification with him by abstract meditation, as
that is unattainable, t Those who have acquired the regard of
VISHNU are thereby exempted from future birth, and enjoy
felicity in Vaikuntha under four conditions, as Sdrupya, simi-
larity of form, Sdlokya, visible presence, Sdnnidhya, proximity,
and Sdrshthi, equal power.

Besides the writings of the founder, the following works are
considered as forming the Sdstra, or scriptural authority, of this
sect. The four Vedas, the Nahdbhdrat, the Pdnchardtra, and
the genuine or original Rdmdyana.

. It seems not improbable, that the founder of the Mddhwa
sect was originally a Saiva priest, and, although he became a
convert to the Vaishnava faith, he encouraged an attempt to
form a kind of compromise or alliance between the Saivas and
Vaishnavas. MADHWA was first initiated into the faith of SIVA at
Anantesivar, the shrine of a Ling a, and one of his names,
ANANDA TIRTHA, indicates his belonging to the class of Dasndmi
Gosdins, who were instituted by SANKARACHARYA ; one of his
first acts was to establish a Sdlagrdm, a type of VISHNU, at the
shrine of SUBRAHMANYA, the warrior son of SIVA, and, as observed
above, the images of SIVA are allowed to partake, in the Mddhwa
temples, of the worship offered to ^VISHNU. The votaries of the
Mddhwa Gurus, and of the Sankardchari Gosdins offer the Namas-
kdr, or reverential obeisance, to their teachers mutually, and the

* [Sarvad. S. p. 65.] .

f The daily ceremonies at Udipi are of nine descriptions : 1. Malavisarjqna,
cleaning the temple, 2. Upasthdna, awaking Krishna, 3. Panchdmrita, bathing
him with milk, &c., 4. Udvarttana, cleaning the iniage, 5. Tirtha Ptijd, bathing
it with holy water, 6. Alarikdra, putting on his ornaments, 7. Avritta, addressing
prayers and hymns to him, 8. Mdhdpiijd, presenting fruits, perfumes, &c., with
music and singing, 9. Rdtri Prigd, nocturnal worship, waving lamps before the
iniage, with prayers, offerings, and music.

J " Emancipation is not obtained without the favour of VISHNU. His favour
is obtained from knowledge of his excellence, and not from a knowledge of his
identity." Sruti. .

[See also Mahanarayand Upan. 15. ap. Weber, Ind. Stud. II, 94.]

SANAKADI SAMPRADAYIS, OR NIMAVATS. 77

Bring eri Mahant visits Udipi, to perform his adorations at the
shrine of KRISHNA. It is evident, therefore, that there is an
affinity between these orders, which does not exist between the
Saivas and Vaishnavas generally, who are regarded by the
MddJwvas, even without excepting the Edmdnujas, as Pdshandis,
or heretics, whether they profess the adoration of VISHNU or of
SIVA.

The Madhwas are divided into two classes, called the
Vyasakuta and Dasakuta. They are found especially over
Mysore. The Vyasakuta have rendered into Kanarese prose
and verse the teaching of Madhwachari, while the Dasakuta
follow the Sanskritic style of rituals. They represent the
Tengalai and Vadagalai divisions of the Bamanujas.*

SANAKADI SAMPEADAYIS, OB NIMAVATS.

This division of the Vaislmava faith is one of the four primary
ones, and appears to be of considerable antiquity : it is one also of
some popularity and extent, although it seems to possess but few
characteristic peculiarities beyond the name of the founder, and
the sectarial mark.

NIMBADITYA is said to have been a Vaislmava ascetic, originally
named Bhdskam Achdryd, and to have been, in fact, an incarna-
tion of the sun for the suppression of the heretical doctrines then
prevalent : he lived near Brinddvan, where he was visited by a
Dandi, or, according to other, accounts, by a Jaina ascetic, or Jati,
whom he engaged in controversial discussion till sunset : he then
offered his visitant some refreshment, which the practice of either
mendicant renders unlawful after dark, and which the guest was,
therefore, compelled to decline : to remove the difficulty, the host
stopped the further descent of the sun, and ordered him to take
up his abode in a neighbouring Nimb tree, till the meat was cooked
and eaten: the sun obeyed, and the saint was ever after named
Nimbdrka, or Nimbdditya, or the Nimb tree sun.

The Nimavats are distinguished by a circular black mark in
the centre of the ordinary double streak of white earth, or Gopi-
chandan: they use the necklace and rosary of the stem of the
Tulasi: the objects of their worship are KRISHNA and RADHA con-
jointly : their chief authority is the BJidgavat, and there is said to
be a Bhdshya on the Vedas by NIMBARKA : the sect, 'however, is
not possessed of any books peculiar to the members, which want
they attribute to the destruction of their works at Mathurd in the
time of Aurengzeb.

* Hindu Casfys and Sects by J. N. Bhattacharya, pp, 441-2.

78 THE RELIGIOUS SECTS OF THE HINDUS,

The Nimdvats are scattered throughout the whole of Upper
India. They are met with of the two classes, coenobitical and
secular, or Viraktas and Grihastas, distinctions introduced by the
two pupils of NIMBARKA, KESAVA BHATT, and HARI VYAS : the
latter is considered as the founder of the family which occupies
the pillow of NIMBARKA at a^ place called Dhruva Kshetra, upon
the Jamna, close to Mathurd : the Mahant, however, claims to be
a lineal descendant from NIMBARKA himself, and asserts the
existence of the present establishment for a past period of 1,400
years: the antiquity is probably exaggerated: the Nimdvats are
very numerous about Mathurd, and they are also the most numer-
ous of the Vaishnava sects in Bengal, with the exception of those
who may be considered the indigenous offspring of that province.

VAISHNAVAS OE BENGAL,

The far greater number of the worshippers of VISHNU, or
more properly of KRISHNA, in Bengal, forming, it has been estim-
ated, one-fifth of the population of the province,* derive their
peculiarities from some Vaishnava Brahmans of Nadiya and
Sdntipur, who flourished about the end of the fifteenth century.
The two leading men in the innovation then instituted were
ADWAITANAND and NITYANAND, who, being men of domestic and
settled habits, seem to have made" use of a third, who had early
embraced the ascetic order, and whose simplicity and enthusiasm
fitted him for their purpose, and to have set up CHAITANYA as
the founder and object of a new form of Vaishnava worship.

The history of CHAITANYA has been repeatedly written, but
the work most esteemed by his followers is the Ghaitanya Chari-
tra of BRINDAVAN DAS, which was compiled from preceding works
by MURARI GUPTA and DAMODARA, who were the immediate
disciples of CHAITANYA, and who wrote an account, the first of his
life as a Grihastha, or the Adi Lild, and the second of his pro-
ceedings as a pilgrim and ascetic, or the Madhya and Anta Lild.
An abridgment of the composition of BRINDAVAN DAS, under the
title of Ghaitanya Gharitdmrita, was made by KRISHNA DAS
about 1590 : although described by the author as an abridgment,
it is a most voluminous work, comprising, besides anecdotes of
CHAITANYA and his principal disciples, the expositions of the
doctrines of the sect: it is written in Bengali, but it is inter-
spersed most thickly with the Sanskrit texts on which the^faith
is founded, and which are taken from the Brahma Sanliitd, the
Vishnu, Purdna, the Bhagavad Gitd, and, above all, the Sri
Bhdgavat, the work that appears about this period to have given

* WAED on the Hindus, 2, 175. In another place he says five-sixteenths, p. 448.

VAISHNAVAS OF BENGAL, 79

a new aspect to the Hindu faith throughout the whole of Hin-
dustan, The accounts we have to offer of CHAITANYA and his
schism are taken from the Ohaitanya Charitdmrita.

CHAITANYA was the son of a Brahman settled at Nadiya, but
originally from Srihatta, or Silhet. His father was named
JAGANNATH MISEA, and his mother SACHI : he was conceived in
the end of Magha 1484, but not born till Phalgun 1485, being
thirteen months in the womb his birth was accompanied by the
usual portentous indications of a superhuman event, and, amongst
other circumstances, an eclipse of the moon was terminated by
his entrance into the world. CHAITANYA was, in fact, an incarna-
tion of KRISHNA, or Bhagavdn who appeared for the purpose of
instructing mankind in the true mode of worshipping him in this
age : with the like view he was, at the same time, incarnate in
the two greater teachers of the sect as principal Ansas, or portions
of himself, animating the form of ADWAITANAND, whilst NITTA-
NAND was a personal manifestation of the same divinity, as he
had appeared formerly in the shape of BALARAMA : the female
incarnation was not assumed on' this occasion, being, in fact,
comprised in the male, for EADHA, as the Purna-Saleti, or com-
prehensive energy, and KRISHNA, as the Purna-Saktimdn, or
possessor of that energy, were both united in the nature of the
Nadiya saint.

The father of CHAITANYA died in .his son's childhood, and
his elder brother, VISVARUPA, had previously assumed the
character of an ascetic : to take care of his mother, therefore,
CHAITANYA refrained from following his inclinations, and con-
tinued in the order of the Qrihastha, or householder, till the age
of twenty-four, during which time he is said to have married the
daughter of VALLABHACHARYA. At twenty-four,* he shook off
the obligations of society, and becoming a Vairdgi, spent the
next six years in a course of peregrinations between Mathurd and
Jaganndth, teaching his doctrines, acquiring followers, and extend-
ing the worship of KRISHNA. At the end of this period, having
nominated ADWAITACHARYA and NITYANAND to preside over the
Vaishnavas of Bengal, and RUPA and SANATANA over those of
Mathurd, CHAITANYA settled at . Nildchal, or Cuttack, where he
remained twelve years, engaging deeply in the worship of Jagan-
ndth, to whose festival he seems at least to have communicated
.great energy and repute. t The rest of his time was spent in

* Not forty, as stated by Mr. Ward (2, 173) : his whole life little exceeded that
age, as he disappeared at forty-two - -

f It may be observed, that in the frequent descriptions of the celebration of the
Rath Ydtra, which occur in the work of KRISHNA DAS, no instance is given of self-
sacrifice amongst the numerous votaries collected, neither is there any passage that
could be interpreted as commendatory of the practice : it is, in fact, very contrary
to' the spirit of Vaishnava devotion, and is probably a modern graft from Saiva or

80 THE RELIGIOUS SECTS OF THE HINDUS.

tuition and controversy, and in receiving the visits of his disciples,
who came annually, particularly the Bengalis, under ADWAITA and
NITYANAND to Nildchal in the performance of acts of self -denial,
and in intent meditation on KRISHNA : by these latter means he
seems to have fallen ultimately into a state of imbecility approach-
ing to insanity, which engendered perpetually beatific visions of
KRISHNA, EADHA, and the GOPIS : in one of these, fancying the
sea to be the Jamna, and that he saw the celestial cohort sport-
ing in its blue waters, he walked into it, and fainting with ecstasy,
would have been drowned, if his emaciated state had not rendered
him buoyant on the waves : he was brought to shore in a fisher-
man's net, and recovered by his two resident disciples, SVARUPA
and RAMANAND : the story is rendered not improbable by the
uncertain close of CHAITANYA'S career : he disappeared ; how, is
not known : of course his disciples suppose he returned to
Vaikuntha, but we may be allowed to conjecture the means he
took to travel thither, by the tale of his marine excursion, as it is
gravely narrated by KRISHNA DAS : his disappearance dates
about A. D. 1527.

Of ADWAITANAND and NITYANAND no marvels, beyond their
divine pervasion, are recorded : the former, indeed, is said to
have predicted the appearance of KRISHNA as CHAITANYA; a
prophecy that probably wrought its own completion : he sent his
wife to assist at the birth of the saint, and was one of his first
disciples. ADWAITANAND resided at Sdntipur, and seems to have
been a man of some property and respectability : he is regarded
as one of the three Prabhus, or masters of the sect, and his
descendants, who are men of property, residing at Santipur, are
the chief Gosdins, or spiritual superiors, conjointly with those of
NITYANAND, of the followers of this faith. NITYANAND was an
inhabitant of Nadiya, a Eddhiya Brahman, and a householder :
he was appointed especially by CHAITANYA, the superior of his
followers in Bengal, notwithstanding his secular character, and
his being addicted to mundane enjoyments :* his descendants
are still in existence, and are divided into two branches : those of
the male line reside at Kharda, near Barrackpore ; and those of
the female at Bdlagor, near SuJchsdgar : there are other families,

Sdkta superstition. ABULFAZL, does not notice the practice, although he mentions
.that those who assist in drawing the car think thereby to obtain remission of their
sins.'

* Thus, according to KBISHNA DAS, when RAGHUNATH DAS visits him, he finds
him at a feast with his followers, eating a variety of dainties ; amongst others a
dish called Pulina, and when he good humouredly notices it, NITYANAND replies :
" I am of the Gopa caste (i. e. fig. : a companion of KBISHNA, the cow-herd),
and am amidst many Gopas, and such as we are, consider Pulina a delicacy."

A verse is also ascribed to him, said to have become proverbial : " Let all enjoy
fish, broth, and woman's charms be happy, and call upon HABI." [

VAISHNAVAS OF BENGAL. . 81

however,' of nearly equal influence in various parts of Bengal,
descended from the other Gosdins, the Kavirdjas and original
Mahants. . ' :

Besides the three Prabhus, or CHAITANYA, ADWAITA, and
NITYANAND, the Vuishnavas of this order acknowledge six
Gosdins as their original and chief teachers, and the founders, in
some instances, of the families of. .the. Gosdins now existing, to
whom, as well as to the Gakulastha Gosdins, hereditary venera-
tion is due. The six Gaudiya, or Bengal, Gosdins, appear to have
all settled at Brinddvan and Mathurd, where many of their
descendants are still established, and in possession of several
temples : this locality, the agreement of dates, and the many
points of resemblance between the institutions of VALLABHA
and CHAITANYA render it extremely probable that their origin was
connected, and that a spirit of rivalry and opposition gave rise
to one or other of them. ' ;

The six Gosdins of the Bengal Vaishnavas are BTJPA, SANA-
TAN, JIVA, BAGHUNATH BHATT, BAGHUNATH DAS, and GOPAL
BHATT. BTJPA and SANATAN* were brothers in the employ of the
Mohammedan governor of Bengal, and were hence regarded as
little better than .Mlechhas, or outcastes, themselves : the sanctity
of CHAITANYA' s life and doctrine induced them to become his
followers, and as it was a part of his system to admit all castes,
even Musalmans, amongst his disciples, they were immediately
enlisted in a cause, of which they became the first ornaments and
supports : they were men of learning, and were very indefatiga-
ble writers, as we shall hereafter see, and the foundation of two
temples at Brinddvan, the most respectable reliques of the Hindu
faith existing in upper Hindustan, is ascribed to their influence
and celebrity, t JIVA was the nephew of the preceding, the son
of their younger brother : he was likewise an author, and the
founder of a temple at Brinddvan, dedicated to Rddhd Ddmodara.

* From the indistinct manner in which they are conjointly described in the
Bhakta Maid it might be thought that Riipa Sandtana was but a single individual,
but, in one passage, the work indicates their -being two brothers, conformably to
the Charitdmrita, and the tradition in general currency. [Price's Hindee and
Hindust. Selections I, p. 132.]

t The temples of Govind Deva and Madanmohan, both in ruins ; a Sanskrit
inscription in the former, however, attributing it to MAN SINK DEVA, a descendant
of PRITHU EAO, is dated Samvat 1647, or A. D. 1591. Besides the authority of
KRISHNA DAS for these two brothers being cotBmporary with CHAITANYA, who died
in 1527, I have a copy of the Vidagdha Mddhava, of which Rui'A is the author,
dated 1525 ; it is not therefore likely, that SANATAN actually founded the
temple of Govind Deva, although he may have been instrumental to its
being undertaken. The interior of this temple is far superior to any of the
religious structures to be met with along the Ganges and 'Jamna, and may almost
be considered handsome : the exterior of that of Madanmohan is remarkable for
its being built something after the plan of the pyramidical temples of Tanjore;
or yrather its exterior corresponds with that of the temples at Bfawariesvara in
Cutiack. As. Bes. Vol. XV, plate.

11

THE RELIGIOUS SECTS OF THS HINDUS.

EAGHUNATH BHATT and EAGHUNATH DAS were both Brafcmans of
Bengal, but they established themselves in the vicinity of Mathurd
and Brinddvan. GOPAL BHATT founded a temple and establish-
ment at Brindavan, which are still maintained by his descendants ;
the presiding deity is EADHA EAMANA.

Next to the six Gosdins, several learned disciples and faithful
companions of CHAITANYA are regarded with nearly equal vener-
ation : these are SRINIVAS, GADADHAR Pandit, SRI SVARUPA, BA-
MANAND, and others, including HARI DAS : the last, indeed,, has
obtained almost equal honour with his master, being worshipped
as a divinity in some places in Bengal. It is recorded of him,
that he resided in a thicket for many years, and during the whole
time he repeated the name of KRISHNA three hundred thousand
times daily. In addition to these chiefs, the sect enumerates
eight Kavi Rajas, or eminent and orthodox bards, amongst whom
is KRISHNA DAS, the author of the Ghaitanya Gharitdmrita, and
they also specify sixty-four Mahantas, or heads of religious estab-
lishments.

The object of the worship of the CHAITANYAS is KRISHNA :
according to them he is Paramdtmd, or supreme spirit, prior to
all worlds, and both the cause and substance of creation : in his
capacity of creator, preserver, and destroyer he is BRAHMA,
VISHNU, and SIVA, and in the endless divisions of his substance
or energy he is all that ever was or will be : besides these mani-
festations of himself, he has, for various purposes, assumed speci-
fic shapes, as Avatars, or descents ; Ansas, or portions ; Ansdnsds,
portion of portions, and so on ad infinitum : his principal appear-
ance and, in fact, his actual sensible manifestation was as
KRISHNA, and in this capacity he again was present in CHAITANYA,
who is therefore worshipped as the deity, as are the other forms
of the same god, particularly as GOPAL, ^the cow-herd, or GOPI-
NATH, the lord of the milk-maids of Brindavan ; his feats, in which
juvenile characters are regarded, are his Lild, or sport.

It is not worth while to enter upon the prolix series of subtle
and unmeaning obscurities in which this class of KRISHNA'S wor-
shippers envelop their sectarial notions : the chief features of the
faith are the identification of Vishnu with Brahma, in com-
mon with all the Vaishnava sects, and the assertion of his
possessing, in that character, sensible and real attributes, in
opposition to the Veddnta belief of the negative properties of
God : these postulates being granted, and the subsequent identity
of KRISHNA and CHAITANYA believed, the whole religious and
moral code of the sect is comprised in one word, Bhakti, a term
that signifies a union of implicit faith with incessant devotion, and
which, as illustrated by the anecdote of HARI DAS above given,
is the momentary repetition of the name of KRISHNA, under a
firm belief, that such a practice is sufficient for salvation, /. .

VAISHNAVAS OF BENGAL, 83;

The doctrine of the efficacy of Bhakti seems to have been an
important innovation upon the primitive system of the Hindu
religion. The object of the Vedas, as exhibiting the Vedmtcu,
seems to have been the inculcation of fixed, religious duties, as a.
general acknowledgment of the supremacy of the deities, or any
deity, and, beyond that, the necessity of overcoming material
impurities by acts of self-denial and profound meditation, and so
fitting the spiritual part for its return to its original sources ; in a
word, it was essentially the same system that was diffused through-
out the old pagan world. But the fervent adoration of any one
deity superseded all this necessity, and broke down practice and
speculation, moral duties, and political distinctions. KRISHNA.
himself declares in the Bhagcuvat, that to his worshipper that
worship presents whatever he wishes paradise, liberation, God-
head, and is infinitely more efficacious than any or all observances,
than abstraction, than knowledge of the divine nature, than the
subjugation of the passions, than the practice of the Yoga, than
charity, than virtue, or than any thing that is deemed most
meritorious. Another singular and important consequence
results from these premises, for as all men are alike capable of
feeling the sentiments of faith and devotion, it follows, that all
castes become by such sentiments equally pure. This conclusion
indeed is always admitted, and often stoutly maintained in theory,
although it may be doubted whether it has ever been acted upon,
except by CHAITANYA himself and his immediate disciples, at a
period when it was their policy to multiply proselytes.* It is so
far observed, however, that persons of all castes and occupations
are admitted into the sect, and all are at liberty to sink their civil
differences in the general condition of mendicant and ascetic
devotees, in which character they receive food from any hands,
and of course eat and live with each other without regard to
former distinctions. As followers of one faith all individuals
are, in like manner, equally entitled to the Prasdd, or food
which has been previously presented to the deity, and it is

* CHAITAHYA admitted amongst his followers five Patthdns who purposed to
attack and plunder him, but were stopped by his sanctity, and converted by his
arguments : one of these, who was a Pir, he new-named RAM DAS, another, their
leader, was a young prince (a E&jakumdr) whom he named Bijjili Kh'&n.
OHAITANYA communicated the TJpadesa, or initiating Mantra, to them, and they all
became famous Vaishnivas ; CHAITANY A uniformly maintains the pre-eminence of the
faith over caste: the mercy of God, he says, regards neither tribe not 7 family :
KRISHNA did not disdain to eat in the house of Vidura, a Sudra : and he cites
Sanskrit texts for his authority as " The Ghdnddla, whose impurity is consumed
by the chastening fire of holy faith, is to be reverenced by the wise, and not the
unbelieving expounder of the Vedas." Again :" The teacher of the four Vedas is
not my disciple ; the faithful Chdndd-la enjoys my friendship ; to him be given, and
from him be received : let him be reverenced, even as I am reverenced." These pass-
ages are from the Chaitanya Gharit&mri'ta>, where many others of similar purport
may be found,

84 THE RELIGIOUS SECTS OF THE .HINDUS.

probably the' distribution of this, annually, at Jaganndth, that
has given rise to the idea, that at this place all castes of
Hindus eat together : any reservation, however, on this, head is
foreign to the tenets of this sect, as well as of the Eatnanandi
Vaistmcbvas* and in both community of schism is a close
connecting link, which should, in deed as well as word, abrogate
every other distinction.

The Bhakti of the followers of this division of the Hindu
faith is supposed to comprehend five Rasas or Ratis, tastes or pas-
sions : in its simplest form it is mere Sdnti, or quietism, such as
was practised by the Togendras, or by sages, as SANAKA and his
brethren, and other saints : in a more active state it is servitude,
or Ddsycu, which every votary takes upon himself; a higher
condition is that of Sdkhycu, a personal regard or friendship for
the deity, as felt by BHIMA, ARJUNA, and others, honoured with
his acquaintance. Vdtsalya, which is a higher station, is a tender
affection for the divinity, of the same nature as the love of parents
for their children, and the highest degree of Bhakti is the
Mddhurya, or such passionate attachment as that which pervaded
the feelings of the Gopis towards their beloved KRISHNA.

The modes of expressing the feelings thus entertained by his
votaries towards KRISHNA do not differ essentially from those
prevalent amongst the followers of the Gokulastha Gosdins : the
secular worshippers, however, pay a less regular homage in the
temples of KRISHNA, and in most parts of Bengal his public ador-
ation occurs but twice a day, or between nine and twelve in the
morning, and six and ten at night : occasionally, however, it does
take place in a similar manner, or eight times a day. The chief
ritual of the Bengal Vaishnavcus of the class is a very simple one,
and the Ndma Kirtaiia, or constant repetition of any of the
names of KRISHNA, or his collateral modifications, is declared to
be the peculiar duty of the present age, and the only sacrifice the
wise are required to offer; it is of itself quite sufficient to ensure
future felicity : however, other duties, or Sddhanas, are enjoined,
to the number of sixty-four, including many absurd, many harm-
less, and many moral observances; as fasting every eleventh
day, singing and dancing in honour of KRISHNA, and suppressing
anger, avarice, and lust, Of all obligations, however, the Guru
Pdddsraya, or servile veneration of the spiritual teacher, is the
'most important and compulsory : the members of this sect not
only are required to deliver up themselves and every thing
valuable to the disposal of the Guru, they are not only to
entertain full belief of the usual Vaishnava tenet, which identifies
the votary, the teacher, and the god, but they are to look upon

* See remark on the Rdindnandi Vaishnavas; page 31. ,

VAISHNAVAS OF BENGAL. 85

\

the Guru as one with the present deity, as possessed of more
authority even than the deity, and as one whose favour is more
to be courted, and whose anger is more to be deprecated, than
even that of KRISHNA himself.* We have already had occasion
to observe that this veneration is hereditary, and is! paid to the
successor of a deceased Gosdin, although, in the estimation
perhaps of his own worshippers, he is in his individual capacity
more deserving of reprobation than of reverence. This blind
and extravagant adoration of the Guru is, perhaps, the most
irrational of all Hindu irrationalities, and it is but justice to the
founders of the system to acquit them of being immediately the
authors of this folly. The earliest works inculcate, no doubt,
extreme reverence for the teacher, but not divine worship ; they
direct the disciple to look upon his Guru as his second father,
not as his God ; there is great reason to suppose, that the
prevailing practice is not of very remote date, and that it origin-
ates chiefly with the Sri Bhdgavat : it i?j also falling into some
disrepute, and as we shall presently see, a whole division of even
CHAITANYA'S followers have discarded this part of the system.

Liberation from future terrestrial existence is the object of
.every form. of Hindu worship. The prevailing notion of the
means of such emancipation is the reunion of the spiritual man
with that primitive spirit, which communicates its individual
portions to all nature, and which receives them, when duly
purified, again into its essence. On this head, however, the
followers of CHAIT AN YA, in common with most of the Vaishnava
sects, do not seem to have adopted the Vedanta notions; and,
although some admit the 'Sdyujya, or identification with the
deity, as one division of Mukti, others are disposed to exclude
it, and none acknowledge its pre-eminence. Their MoJesha is
of two kinds : one, perpetual residence in 8varga, or Paradise,
with possession of the divine attributes of supreme power, &c.,
and the other, elevation to Vaikuntha the heaven of VISHNU,
which is free from the influence of Maya, and above the regions
of the Avatars, and where they enjoy one or all of the relations to
KRISHNA which have been enumerated when speaking of the
followers of BAMANUJA and MADHWACHARYA.

The doctrines of the followers of CHAITANYA are conveyed in a
great number of works, both in Sanskrit and Bengali. The sage
himself, and the two other Mahdprabhus, NITYANAND and ADWAITA,

* On this subject the following text occurs in the Updsana Chandrtimrita :
"The Mantra is manifest in the Guru, and the Guru is HAEI himself," "First
the Guru is to be worsliipped, then I am to be worshipped." " The Guru is always
to be worshipped : he is most excellent from being one with the Mantra, HAEI is
pleased when the Guru is pleased : millions of acts of homage else will fail of being
accepted." Again: " When HAEI is in anger, the Guru is our protector, when the
Guru is in anger, we have none." These are from the BJiajandmrita*

86 THE RELIGIOUS SECTS OF THE -'HINDUS,

/

do not appear to have left any written compositions, but the defi-
ciency wa;s amply compensated by KUPA and BAN AT AN, both of
whom were voluminous and able writers, To EUPA are ascribed
the following .works: the Vidagdha Mddhava, a drama; the
Lalitd Mddhava, Ujjvala Nilamani, Dana Keli Kaumudi, poems
in celebration of KRISHNA and EADHA ; Bahustavdvali, hymns ;
Ashtddasa Lild K hand ; Padmdvali, Uovinda Viruddvali, and its
Lakshana, or ^exposition ; Mdthurd Mdhdtmya, panegyrical
account of Mdthurd, Ndtcbka Lakshana, Laghu Bhdgavat, an
abridgment of the Sri Bhdgavat, and the Vraja Vildsa Varnanam
an account of KRISHNA'S sports in Brindivan. SAN AT AN was the
author of the Hari Bhakti Vilds, a work -on the nature of the
deity and devotion, the Rasdmrita Sindhu, a work of high
authority on the same subjects, the Bhdgavatdmrita, which
contains the observances of the sect, and the Siddhdnta Sara, a
commentary on the 10th Chapter of the 8ri Bhagavat. Of the
other sixGosdins, JIVA wrote the Bhdgavat Sandarbha, the Bhakti
Siddhdnta, Gopdla Champii, and Upadesdmrita, and EAGHUNATH
DAS, the Manassikshd and Gunalesa Sukhada. These are all in
Sanskrit. In Bengali, the Edgamaya Kona, a work on subduing
the passions, is ascribed to EUPA, and Easamaya Kalika, on de-
votedness to KRISHNA, to SANATAN. Other Sanskrit works are
enumerated amongst the authorities of this sect, as the Chaitanya
Chandrodaya, a drama,* Stava Mold Stavdmrita Lahari, by
VISVANATH CHAKRAVARTI; Bhajandmrita, Sri Smarana Darpana,
by EAMCHANDRA Kavirdja ; the Gopipremdmrita, a comment on the
Krishna Karndmrita, by KRISHNA DAS Kavirdja; and the Krishna,
Kamdmrita, by KRISHNA DAS Kavirdja; and the Krishna Kir tana,
by GOVIND DAS and VIDYAPATI. The biographical accounts of
CHAITANYA have been already specified in our notice of the
Ghaitanya Chdritdmrita, and besides those, there enumerated,
we have the Chaitanya Mangala, a history of the saint, by
LOCHANA, and the Gauraganoddesa dipiha, an account of his
chief disciples. The principal works of common reference, and
written in Bengali, though thickly interspersed with Sanskrit
texts, are the Updsandchandrdmrittt, a ritual, by LAL DAS, the
Premabhakti Chandrikd, by THAIOJR Gosdin, the Fdshanda
Dalana, a refutation of other sects, by EADHAMADHAVA, and the
Vaishnava Varddhana, by DAIVAKI NANDANA. There are no
doubt many other works circulating amongst this sect, which
is therefore possessed of a voluminous body of literature of
its own.t

* [By .KAVIKA.KNAPUEA.]

t The par biculars of the above are taken chiefly from the CHAITANYA CHAEITA MBIT A ,
others from the Updsand Chandrdmrita, and a few from the list given by Mil. WA. D:
"Account of the Hindus," Vol. 2, 448.

/ VAISHNAVAS OF BENGAL. 87

:. The Vaishnavas of this sect are distinguished by two white
perpendicular streaks of sandal, or Gopichandana, down the
forehead, uniting at the root of the nose, and continuing to near
the tip ; by the name of Rddhd Krishna stamped on the temples,
breast and arms ; a close necklace of Tulasi stalk of three strings,
and a rosary of one hundred and eight or sometimes even of
a thousand beads made of the stem of the Tulasi ; the necklace
is sometimes made of very minute beads, and this, in upper
India, is regarded as the characteristic of the Ghaitanya sect,
but in Bengal it is only worn by persons of the lowest class.
The Ghaitanya sectaries consist of every tribe and order, and are
governed by the descendants of their Go pains. They include some
Uddsinas, or Vairdgis, men who retire from the world, and live
unconnected with society in a state of celibacy and mendicancy :
the religious teachers are, however, married men, and their
dwellings, with a temple attached, are tenanted by their family
and dependents. . Such coenobitical establishments as are common
amongst, the Edmdnandis and other ascetics are not known to the
great body of the Chaitanya Vaishnavas.

Besides the divisions of this sect arising from the various
forms under which the tutelary deity is worshipped, and thence
denominated Rddhdramanis, Kddhipdlis, Vihdriji and Govindji,
and Yugala Bhahtas, and which distinctions are little more than
nominal,, whilst also they are almost restricted to the Bengal
Vaishjiavas about Mathurd and Brinddvan, there are in Bengal
three classes of this sect, that may be regarded as seceders from
the principal body ; these are denominated Spashtha Ddyakas,
Kartd Bhdjas, and Sdhujas.

The Spashtha Ddt/akas are distinguished from perhaps every
other Hindu sect in India by two singularities denial of the
divine character, and despotic authority of the Guru, and the, at
least professedly, platonic association of male and female
coenobites in one conventual abode.*

The secular followers of this sect are, as usual, of every tribe,
and of the Grihastha, or householder order: the teachers, both
male and female, are Uddsina, or mendicants and ascetics; and
lead a life of celibacy : the sectarial marks are a shorter
Tilaka than that used by the other Ohaitanycus, and a single
string of Tulasi beads worn close round the neck : the men often
wear only the Kaupina, and a piece of cloth round the waist,
like an apron, whilst the women shave their heads, with the
exception of a single slender tress : those amongst them who are .
most rigid in their conduct, accept no invitations nor food from
any but persons of their own sect.

Like the brethren and sisters of the free spirit, who were numerous in
:>pe in the 13th century. See MOSHEIM 3,379,

88 THE RELIGIOUS SECTS OF THE 'HINDUS.

The association of men and women is, according to their own
assertions, restricted to a residence within the same inclosure,
and leads 'to no other than such intercourse as becomes brethren
and sisters, or than the community of belief and interest,
and joint celebration of the praise of KRISHNA and CHAITANYA'
with song and dance : the women act as the spiritual instructors
of the females of respectable families, to whom they have
unrestricted access, and by whom they are visited in their own
dwellings : the institution is so far political, and the consequence
is said to be actually that to which it obviously tends, the
growing diffusion of the doctrines of this sect in Calcutta, where
it is especially established.

The Kartd Bhdjas, or worshippers of the Creator, are a sect
of very modern origin, having been founded no longer than ninety
years ago by KAMA SARAN PALA V a Gwdla, an inhabitant of
Ghospara, a village near Sukh Sdgar, in Bengal.* The chief
peculiarity of this sect is the doctrine of the absolute divinity of
the Guru, at least as being the present Krishna, or deity incar-
nate, and whom they therefore, relinquishing every other form of
worship, venerate as 'their Ishta Devatd, or elected god: this
exclusive veneration is, however, comprehended within wide
limits: we have seen that.it prevails amongst the followers of
Chaitanya generally, and it need scarcely have been adopted as a
schismatical distinction : the real difference, however, is the
person, not the character of the Guru, and the innovation is
nothing, in fact, but an artful encroachment upon the authority
of the old hereditary teachers or Gosdins, and an attempt to
invest a new family with spiritual power : the attempt has been
so far successful, that it gave affluence and celebrity to the
founder, to which, as well as his father's sanctity, the son,
RAMDULAL PAL has succeeded. It is said to have numerous
disciples, the greater proportion of whom are women. The
distinctions of caste are not acknowledged amongst the followers
of this sect, at least when engaged in any of their religious
celebrations, and they eat together in private, once or twice a
year : the initiating Mantra is supposed to be highly efficacious
in removing disease and barrenness, and hence many infirm
persons and childless women are induced to join the sect.

The remaining division of the Bengal Vaishnavas allow
nothing of themselves to be known: their professions and practices

* See Mr. WABD'S account of this sect, Vol. 2, 175 ; in a note he has given a
translation of the Mantra: "Oh! sinless Lord Oh ! great Lord, at thy pleasure
I go and return, not a moment am I without thee, I am even with thee, save,
Oh! Great Lord:" This is called the Solah and Mantra, the Neophyte paying
that sum, or sixteen annas, for it : it is perhaps one singularity in the sect, that\&is
Mantra is in Bengali, a common spoken language in all other cases it is couojjijd
in Sanskrit, the language of the gods.

"LORD GAURANGA, OR SALVATION FOR ALL." 89

are kept secret, but it is believed that they follow the worship
of Sakti, or the female energy, agreeably to: the left handed
ritual, the nature of which we shall hereafter have occasion
to describe.

The chief temples of the Bengal Vaishnavas, besides those
which at Divdraka and Brinddvan, and particularly at Jagannath;
are objects of universal reverence, are three, one at Nadiya
dedicated to CHAITANYA, one at Atnbika to N-ITYANAND and the
same, and one at Agmdivipa dedicated to GOPINATH; at the
latter a celebrated Meld, or annual fair, is held in the month of
March, at which, from 50 to 100,000 persons are generally
collected.

ADDITIONAL INFORMATION ABOUT THE CHAITANYA SECT.

The following is abridged from Bhattacharya's Hindu Gastes
and Sects :

"Among the so-called mendicants (Yairagis) of the Chait-
anite sect, there are both males and females. The males are
called Babaji, and the females Mataji, The number of real
ascetics among them is very small, if not actually nil. The
majority of the Babajis and Matajis openly live as husbands and
wives, the only difference being that the former dress like
ascetics, and the latter like widows." pp. 415, 416.

"The Chaitanite nuns are recruited chiefly from the
superannuated unfortunates of the towns. The order is joined
also by some of the unchaste widows of the lower classes."
p. 467.

" The most patent engine invented by Chaitanya for spread-
ing his religion is the musical procession, called Sankirtan. The
Hindu temples are places for silently offering flowers, money,
and other acceptable presents to the presiding deities. In no
Hindu town is there any such place as a Christian church, or a
Mahomedan mosque, where a priest might deliver a sermon.
Then, again, to attract by an impressive speech requires a kind
of power which is very rare. But a Sankirtan party .-for
patrolling the streets may be organised without any difficulty,
and is generally far more effective than a sermon, however
eloquent." pp. 468, 469.

" To persons incapable of the Jnan, Yoga, or Karma Marga,
Chaitanya recommended the repeated utterance of the names of
Krishna and Radha. Such practice gives an occupation to votaries
who are not inclined to think or work hard, and enables them
to obtain a high character for piety at a very little cost." p. 469.

"LORD GAURANGA, OR SALVATION FOR ALL."

The followers of Chaitanya have found an enthusiastic sup-
porter in Babu Shishir Kumar Ghose, of the Amrita Bazar Patrika,

12

90 ', THE RELIGIOUS SECTS OF THE HINDUS.

who has written the first part of his life under the above title.*
The Preface says:

" If a messenger from God appeared in Judea about 1900 years
ago, it is no less true that a messenger from the same God appeared
in the quiet town of Nadia in Bengal some fifteen centuries later. If
wonders attended Jesus, so also they attended Sri Gauranga of Nadia.

"The Christians have conferred an inestimable obligation upon
those Hindus whose faith has been affected hy Western Materialism,
by presenting Christ to them, and they, as_a grateful return, are anxious
to present Sri Krishna and Sri Gauranga to -the people of the West."
p. 1

A few brief notices may be given of his life.
Lord Gauranga, when a child, in imitation of Krishna, is
said to have been disobedient to his mother :

"She would neatly dress her beautiful child, but the restless boy
would proceed immediately to play and besmear his whole body with
dust. Again would his mother wash him, and adorn his person, and
again, in an instant, he would do as before." p. 6.

His studies, marriage, and travels are described.

The following account is given of his teaching, when they
asked 'How are we to attain salvation, my Lord? ' He would
advise them to repeat L the name of God day and night, to
repeat the name whenever they had an opportunity, and to sit
together friends, members of the family, father and son, wife
and husband, male and female, and perform Kirtan. "If you only
do this," he would say, "the Merciful Father will fulfil your
desire." p. 241.

Four Kirtan parties, organised by Chaitanya, went singing
and dancing, with cymbals, flags, and streamers through Nadia.
The people complained of the uproar to the Muhammadan Gover-
nor of the town. At first, he sought to be put it down, but eventually
he encouraged it.

Chaitanya welcomed all as his followers:

"But the Lord taught the people that every one was the child
of God, and had equal claims upon Him; and that those who served
Him secured the greatest advantages, irrespective of creed, caste or
social position. Such and similar other sentiments, which the religion
of the Lord taught, laid an axe at the root of Brahmanical superiority."
p. 240. /. : . . '.

Chaitanya admitted not only the lowest castes, but even
Muhammadans among his followers. Such were three of his
principal disciples.

.* Published by the Patrika Office., Calcutta, Price Re. 1-12,

.''-...'. RA.DHA VALLABHIS. - - - -'- -'- 91

; In the latter part of Lord Gauranga, Chaitanya is usually
called, "the Lord." It is said :

" Nimai (Chaitanya) sometimes represented ,Sri Krishna and
sometimes Badha. When he sits on the sacred dais, he is Sri Krishna;
when he weeps for Sri Krishna, he is Badha." p. 194.

He seems to be claimed as an incarnation of Krishna-
even occasionally as " God Almighty." He had fainting fits
which his followers regarded as manifestations of the Deity.

" In his ordinary state he seemed to remember very little of his
doings as the Lord Almighty. Indeed Nimai, the Lord Almighty and
Nimai the Bhakta, were two distinct personages." p. 129.

KADHA VALLABHIS.

Although the general worship of the female personifications
of the Hindu deities forms a class by itself, yet when individu-
alised as the associates of the divinities, whose energies they are;
their adoration becomes so linked with that of the male power, that
it is not easy, even to their votaries, to draw a precise line between
them : they, in fact, form a part of the system, and Lakshmi and
Sita, are the preferential objects of devotion to many of the fol-
lowers of BAMANUJA and EAMANAND, without separating them
from the communion of the sect. .

In like manner BADHA, the favourite mistress of KRISHNA, is
the object of adoration to all the sects who worship that deity,
and not unfrequently obtains a degree of preference that almost
throws the character from whom she derives her importance into
the shade: such seems to be the case with the sect "now noticed,
who worship KRISHNA as Rddha Vallabha, the lord or lover of
KADHA. V

The adoration of BADHA is a most undoubted innovation in
the Hindu creed, and one of very recent origin. The only BADHA
that is named in the Mahdbhdrat* is a very different personage,
being the wife of DURYODHANA'S charioteer, and the nurse of
KARNA. Even the Bhagavat makes no particular mention of her
amongst the Gopis of Brinddvan, and we must look to the Brahma
Vaivarttcu Purana, as the chief authority of a classical character,
on which the pretensions of BADHA are founded: a 'Sircumstamce
which is of itself sufficient to indicate the comparatively modern
date of the Purcuna.

According to this work, t the primeval being having divided
himself into two parts, the right side became KRISHNA, and the
left BADHA, and from their union, the vital airs and mundane

* [V, 4759, 60.] ' ." f [II, 45, 46.] '.

THE RELIGIOUS, , SECTS .. OF THE HINDUS.

egg were' generated. BADHA being, in fact, the Ichchhd Sakti,
the will or wish of the deity, the manifestation , of which was the
universe. -

BADHA continued to reside with KEISHNA in Goloka, where
she gave origin to the Gopis, or her female companions, and
received the homage of all the divinities. The Gopas, or male
attendants of KRISHNA, as we have formerly remarked, were in
like manner produced from his person. The grossness of Hindu
personification ascribes to the KRISHNA of the heavenly Goloka the
defects of the terrestrial cowherd, and the BADHA of that region is
not more exempt from the causes or effects of jealousy than the
nymph of Brinddvan. Being on one occasion offended with
KRISHNA for his infidelity, she denied him access to her palace,
on which she was severely censured by SUDAMA, a Gopa, and
confidential adviser of KRISHNA. She therefore cursed him, and
doomed him to be born on earth as an Asura, and he accordingly
appeared as SANKHACHUDA. He retaliated by a similar impreca-
tion, in consequence of which BADHA was also .obliged to quit her
high station, and was born at Brinddvan on earth, as the daughter
of a Vaisya, .named VRISHABHANU, by his wife KALAVATI.
KRISHNA having, at the same time, become incarnate, was marri-
ed to her at Brinddvan, when he was fourteen, and she was
twelve years of age : as a further result of the imprecation, she
was separated from him after he attained maturity, until the
close of his earthly career ; when she preceded him to the
celestial GoloJca, and was there reunited with him. The following
is a further illustration of the notions, of BADHA entertained by
this sect. It is the address of G-ANESA to her, in the Brahma
Vaivartta Ptwdna,* after she had set the example of presenting
offerings to him. ,

" Mother of the universe, the worship them hast offered affords a
lesson to all mankind. Thou art of one form with Brahma, and abidest
on the bosom of KRISHNA. Thou art the presiding goddess of his life,
and more dear than life to him, on the lotus of whose feet meditate the
gods Brahmd, Siva, Seshd, and the rest, and Sanaka and other mighty
munis,' and the chiefs of the sages, and holy men, and all the faithful.
EADHA is the created left half,' and MADHAVA the right, and the great
Lakskmiyibe mother of the world, was made from thy left side. Thou
arfc t>he great goddess, the parent of all wealth, and of the Vedas, and of
the world. The primeval Prahriti, and the universal Prakriti, and all
the creations of the will, are but forms of thee. Thou art all cause and all
effect. That wise Yogi, who first pronounces thy name, and next that
of KRISHNA", goes to his region ; but he that reverses this order, incurs
the sin of Brahminicide.t Thou art the mother of the world. The

* [IV, 123.]

f Accordingly the formula used by the Rddhd Vallabhi sect, and the like, is al-
ways BADHA KBISHNA, never KRISHNA RADHA. '.. .

.. BADHA VALLABHIS. 93

Paramdtmd HABI is the father, The Guru, is more venerable than the
father, and the mother more venerable than the Guru. Although he
worship any other god, or even KRISHNA, the cause of all, yet the fool
in this holy land who reviles EADHIKA shall suffer sorrow and pain in
this life, and be condemned to hell, as long as the sun and moon en-
dure. The spiritual preceptor teaches wisdom, and wisdom is from
mystical rites and secret prayers ; but they alone are the prayers of
wisdom, that inculcate faith in KRISHNA and in you. He who preserves
the Mantras of the gods through successive births, obtains faith in
DURGA, which is of difficult acquisition. By preserving the Mantra of
DURGA he obtains SAMBHU, who is eternal happiness and wisdom. By
preserving the Mantra of SAMBHU, the cause of the world, he obtains
your lotus feet, that most difficult of attainments. Having found an
asylum at your feet, the pious man never relinquishes them for an
instant, nor is separated from them by fate. Having with firm faith
received, in the holy land of Bhardta, your Mantra (initiating prayer)
from a Vaishnava, and adding your praises (Stava,) or charm (Ka-
vacha), which cleaves the 'root of works, he. delivers himself (from
future births) with thousands of his kindred. He who having properly
worshipped his Guru with clothes, ornaments, and sandal, and assum-
ed thy Kavacha (a charm or prayer, carried about the person in a small
gold or silver casket) is equal to VISHNU himself."

In what respect .the Rddhd Vallabhis differ from those
followers of the Bengali Gosains, who teach the worship of this
goddess in conjunction with KRISHNA, . does not appear, and
perhaps there is little other difference than that of their
acknowledging separate teachers. Instead of adhering to any
of the hereditary Gosdins, the members of this sect consider
a teacher named HAEI VANS as their founder. . TJiis person
settled at Brindavan, and established a Math there, which in 1822
comprised between 40 and 50 resident ascetics. He also erected
a temple there that still exists, and indicates, by an. inscription
over the door, that it was dedicated to Sri Rddhd Vallabha, by
HAEI VANS, in Samvat 1641, or A. D. 1585. A manual, entitled
Rddhd Sudhd Nidhi, which is merely a series of Sanskrit verses
in praise of BADHA, is also ascribed to the same individual, A
more ample exposition of the notions of the sect, and of their tradi-
tions and observances, as well as a collection of their songs or
hymns, is the Sevd Sakhi Vdni, a work in Bhakha^io. upwards of
forty sections. There are other works in the vernacular dialects,
and especially in that of Brqj, or the country about Mdtlwrd and
Brinddvan, which regulate or inspire the devotion of the wor-
shippers of Rddhd Vallabha. . , .

THE RELIGIOUS SECTS OF THE HINDUS.

SAKHI BHAVAS. l

This sect is another ramification of . those which adopt
KRISHNA and RADHA for the objects of their worship, and may be
regarded as more particularly springing from the last named
stock, the Rddhd Vallnbhis. As RADHA is their preferential and
exclusive divinity, their devotion to this personification of the
Sakti of KRISHNA is ridiculously and disgustingly expressed. In
order to convey the idea of being as it were her followers and
friends, a character obviously incompatible with the difference of
sex, they assume the female garb, and adopt not only the dress
and ornaments, but the manners and occupations of women : the
preposterous nature of this assumption is too apparent, even to
Hindu superstition, to be regarded with any sort of respect by the
community, and, accordingly, the Saklii Bhavaz are of little
repute, and very few in number : they occasionally lead a mendi-
cant lii'e, but are rarely met with : it is said that the only place
where they are to be found, in any number, is Jay pur: there are a
few at Benares, and a few in Bengal.

CHARAN DASIS.

Another Vaishnava sect conforming with the last in the wor-
ship of Rddhd and Krishna was instituted by CHAEAN DAS, a
merchant of the Dhusar tribe, who resided at Delhi in the reign
of the second ALEMGIR, Their doctrines of universal emanation
are much the same as those of the Vedanta school, although they
correspond with the Vaislmara sects in maintaining the great
source of all things, or Brahma, to be KRISHNA : reverence of the
Gum, and assertion of the pre-eminence of faith above every
other distinction, are also common to them with other
Vaishnava sects, from whom, probably, they only differ in re-
quiring no particular qualification of caste, order, nor even : pf sex,
for their teachers : they affirm, indeed, that originally they differ-
ed from other sects of Vaislmavas in worshipping no sensible
representations of the deity, and in excluding even the Tulasi
plant and Sdla-grdm stone from their devotions : they have, how-
ever, they admit, recently adopted them, in order to maintain a
friendly intercourse with the followers of RAMAN AND : another
peculiarity in their system is the importance they attach to
morality, and they do not acknowledge faith to be independent of
works : actions, they maintain, invariably meet with retribution
or reward : their moral code, which they seem to have borrowed
from the Mddhwas, if not from a purer source, consists of ten
prohibitions. They are not to lie, not to revile, not to speak
harshly, not to discourse idly, not to steal, not to commit adultery,

HARISCHANDIS, SADHNA PANTHIS, AND MADHAVIS. 95

not to offer violence to any created thing, not to imagine evil, not
to cherish hatred, and not to indulge in conceit or pride. The
other obligations enjoined are, to discharge the duties of the
profession or caste to which a person belongs, to associate with
pious men, to put implicit faith in the spiritual preceptor, and to
adore HARI as the original and indefinable cause of all, and who,
through the operation of MAYA, created the universe, and has
appeared in it occasionally in a mortal form, and particularly as
KRISHNA at Brinddvan.

The 'followers of CHARAN DAS are both clerical and secular ;
the latter are chiefly of the mercantile order; the former lead a
mendicant and ascetic life, and are distinguished by wearing yel-
low garments and a single streak of sandal, or Gopichandana,
down the forehead ; the necklace and rosary are of Tulasi beads :
they wear also a small pointed cap, round the lower part of which
they wrap a yellow turban. Their appearance in general is
decent, and their deportment decorous; in fact, although they
profess mendicity, they are well supported by the opulence of
their disciples ; it is possible, indeed, that this sect, considering
its origin, and the class by which it is professed, arose out of an
attempt to shake off the authority of the Gokulastha Gosd'ms.

The authorities of the sect are the 8ri Bhdgavat and Gitd,
of which they have Bhdshd translations : that of the former is
ascribed, at least in parts, to CHARAN DAS himself : he has also
left original works, as the Sandeka Sdgar and Dharma Jihdj,in
a dialogue between him and his teacher, SUKH DEVA, the same,
according to the Charan Ddsis, as the pupil of VYAS, and narra-
tor of the Pur anus. The first disciple of CHARAN DAS was his
own sister, SAHAJI BAT, and she succeeded to her brother's
authority, as well as learning, having written the Sahaj PraJcds
and SolaJi Nirnaya : they have both left many 8abdas and Kavits :
other works, in Bhdshd, have been composed by various teachers
of the sect.

The chief seat of the Ohardn Ddsis is at Delhi, where is the
Samddh, or monument of the founder : this establishment con-
sists of about twenty resident members : there are also five or six
similar Maths at Delhi, and others in the upper part of the Doab,
and their numbers are said to be rapidly increasing.

HABISCHANDIS, SADHNA PANTHIS, AND MADHAVIS.

These sects may be regarded as little more than nominal.
The two first have originated, apparently, in the determination of
some of the classes considered as outcaste, to adopt new religious
as well as civil distinctions for themselves, as they were excluded
from every one actually existing. The Harischandis are Doms,

96 THE BELIGIOUS SECTS OF THE HINDUS.

or sweepers, in the western 'provinces : their name Bears an allu-
sion to the Pauranik prince Harischandra,* who, becoming the
purchased slave of a man of this impure order, instructed his
master, it is said, in the tenets of the sect. What they were,
however, is not known, and it may be doubted whether any
exist.

SADHNA, again, was a butcher, but it is related of him, that
he only sold, never slaughtered meat, but purchased it ready
slain. An ascetic rewarded his humanity with the present of a
stone, a Salagrdm which he devoutly worshipped, and, in conse-
quence, VISHNU was highly pleased with him, and conferred upon
him all his desires. Whilst on a pilgrimage, the wife of a Brah-
man fell in love with him, but he replied to her advances, by
stating, that a throat must be cut before he would comply, which
she misinterpreting, cut off her husband's head : finding SADHNA
regarded her on this account with increased aversion, she accused
him of the crime, and as he disdained to vindicate his innocence,
his hands were cut off as a punishment, but they were restored to
him by JAGANNATH. The woman burnt herself on her husband's
funeral pile, which SADHNA observing exclaimed : " No one knows
the ways of women, she kills her husband, and becomes a Sati,"
which phrase has passed into a proverb. What peculiarity of
doctrine he introduced amongst the Vaishnavas of his tribe, is
nowhere particularised.

MADHO is said to have been an ascetic, who founded an order
of mendicants called Mddhavis : they are said to travel about
always with a Saroda or Balian, stringed instruments of the guitar
kind, and to accompany their solicitations with song and music :
they are rarely, if ever, to be met with, and their peculiarity of
doctrine is not known. The founder appears to be the same with
the MADHOJI of the Bhakta Maid, who was an inhabitant of
Gdddgarh, but there are several celebrated ascetics of the same
name, especially a MADHO DAS, a Brahman of Kanoj, who was a
man of considerable learning, and spent some time in Orissa and
Brinddvan. He was probably a follower of CHAITANYA.

SANNYASIS, VAIEAGIS, &o.

Much confusion prevails in speaking of the mendicant and
monastic orders of the Hindus, by the indiscriminate use of the
terms prefixed to this division of our subject, and from considering
them as specific denominations. They are, on the contrary,
generic terms, and equally applicable to any of the erratic beggars
of the Hindus, be they of what religious order they may : they

* See the Story of Harischandra in WABP, Vol. I, p. 16. Note.

SANNYASIS, VAIEAGIS, &0. 97

signify, in fact, nothing more than, a man, who has abandoned
the world, or has overcome his passions, and are therefore equally
suitable to any of the religious vagrants : we meet with in
Hindustan : the term Fakir is of equally general application and
import, although it is of Mohammedan origin, and in strictness
more descriptive of the holy beggars of that faith.

Although, however, Sannydsis and Vairdgis, and other simi-
lar denominations are used, and. correctly used in a wide accept-
ation, yet we occasionally do find them limited in meaning, and
designating distinct and inimical bodies of men. "When this is
the case, it may be generally concluded, that the Sannydsis imply
the mendicant followers of SIVA, and the Vairdgis those of
VISHNU. :

The distinction thus made requires, at its outset, a peculiar
exception, for besides the indiscriminate application of the term
Sannydsi to the Vaisknavas, as well as other mendicants ; there
is a particular class of them to whom it really appertains, these
are the Tridcundis, or Tridandi Sannydsis.

The word Danda originally imports a staff, and it figurative-
ly signifies moral restraint ; exercised in three ways especially, or
in the control of speech, body, and mind; or word, deed, and
thought : a joint reference to the literal and figurative sense of
the term has given rise to a religious distinction termed Danda
Grahanam, the taking up of the staff, or adopting the exercise of
the moral restraints above-mentioned, and carrying, as emblem-
atic of such a purpose, either one, or, as in the present instance,
three small wands or staves. Tridandi designates both these
characteristics of the order.

The Tridandi Sannydsis are such members of the Rdmdnuja,
or Sri Vaishnava sect, as have past through the two first states
of the Brahmanical order, and entered that of the Sannydsi, or
the ascetic life : their practices are, in some other respects,
peculiar : they never touch metals nor fire, and subsist upon food
obtained as alms from the family Brahmans of the Sri Vaishnava
faith alone : they are of a less erratic disposition than most other
'hiendicants, and are rarely met with in Upper India : they are
found in considerable numbers, and of high character, in the
south : in their general practices, their religious worship, and
philosophical tenets, they conform to the institutes and doctrines
of BAMANUJA.

The Bamanuja Dandas wear the sacred thread, and do not
throw it off like the Sankarite Dandas.

The Madhva mendicant imitate the Dandas to the extent
of carrying a staff and a water pot.

13

98 THE RELIGIOUS SECTS' OF THE HINDUS.

VAIRAGIS.

i

The term Vairdgi implies a person devoid of passion,* and is
therefore correctly applicable to every religious mendicant, who
affects to have estranged himself from the interests and emotions
of mankind. Virakta, the dispassionate, and Avadhuta, the
liberated, have a similar import, and are therefore equally sus-
ceptible of a general application: they are, indeed,, so used in
many cases, but it is more usual to attach a more precise sense
to the terms, and to designate by them the mendicant Vaishna-
vas of the Rdmdnandi class, or its ramifications, as the disciples
of KABIE, DADU, and others.

The ascetic order of the Rdmdnandi Vaishnava-s is considered
to have been instituted especially by the twelfth disciple of
RAMAN AND, SRI ANAND : they profess perpetual poverty and con-
tinence, and subsist upon alms : the greater number of them are
erratic, and observe no form of worship, but they are also resi-
dents in the MMs of their respective orders, and the spiritual
guides of the worldly votaries ; it is almost impossible, however,
to give any general character of these Vairdgis, as, although
united generally by the watchword of VISHNU, or Ms incarna-
tions, there are endless varieties both of doctrine and' practice
amongst them : those who are collected in Maths are of more
fixed principles than their vagrant brethren, amongst whom
individuals are constantly appearing in some new form with
regard to the deity they worship, or the practices they follow.

NAGAS.

All the sects include a division under this denomination.
The Ndgas are of the same description as the Vairdgis, or
Sannydsis, in all essential points, but in their excess of zeal they
carry their secession from ordinary manners so far, as. to leave off
every kind of covering, and, as their name signifies, go naked ;
there are, however, other points in which they differ from the
general character of Hindu mendicants, and they are unquestion-
ably the most worthless and profligate members of their respective
religions.

A striking proof of their propensities is their use of arms.
They always travel with weapons, usually a matchlock and sword
and shield, and that these implements are not carried in vain has
been shewn on various occasions: the sanguinary conflicts of
opposite sects of Hindu mendicants have been described in several

* From Vi, privative prefix, and Bdga, passion.

:.: KEISHNAISM. -99

publications with the customary indistinctness as to the parties
concerned : these parties are the Vaishnava and Saiva, f Nag as
chiefly, assisted and probably instigated by the Vairagi and
Sanriydsi members of those two sects, and aided by abandoned
characters from all the schisms connected respectively with the
one. or the other :* it would, however, be doing an injustice to
the mendicant orders of any sect, to suppose that they are
universally or even generally implicated in these atrocious affrays.

KKISHNAISM.

One of the most remarkable religious movements in Bengal
during the last half century is the changed feeling with regard to
Krishna. In the early days of English education, educated
Hindus fully adopted the Christian view of Krishna. Babu
Ballaram Mullick says in his Krishna and Krishnaisin,
" A few years ago, it was considered a reproach and shame to be
a follower of Krishna." (p. 12).

Krishna is now the Bengali Ideal. He is thus eulogised
by Babu Ballaram Mullick :

" He was the Prince of Yogis as well as the Prince of princes.
He was a magnificent warrior and statesman, a profound scholar,
and an admirer of the ancient institutions of the land. He was an
expounder of the ancient theological philosophy -the glorious heritage
of our Aryan forefathers. Altruism was what he taught by his personal
example." t

In the preface to a little volume entitled, The Imitation of
Sri Krishna, he is described as, "the greatest spiritual figure
that has appeared in the religious drama of the world. " (page i).
It is added, however, " The being who is equal in virtue as well
as in vice is to us a grander figure than the extremely virtuous
man." (p. ii).

Eai Bahadur Lala Baij Nath, B.A., says of Krishna :

- ?< There is no doubt that he combined in him, in the most perfect
manner, all human excellences physical, mental, moral, and spiritual,
to their fullest possible development, and, as he himself said in the
Bhagavad Gita, incarnated in Yuga after Yuga for the protection of the
good, destruction of the wicked, and restoration of lost righteousness." J

* As. Ees. VI. 317, and XII, 455 ; an occurrence of a similar nature is recorded by
the author of the Dabistan, who mentions, that in 1050 of the Hijra a severe conflict
took place at Dwaraka between a set of Vaishnava ascetics termed Mundis, from
shaving their heads, and the Sannydsis, in which a great number of the former
were slain [Dabist. II, 197.]

f Krishna and Krishnaism, p. 18, | Hinduism: Ancient and Modern, p, 62.

100 THE RELIGIOUS SECTS OF THE HINDUS.

The causes of the changed feeling seem to be mainly two.
The .first is the growth of false patriotism; It is considered be-
neath India to have any other than a national divinity. The
second is the publication of Bankim Chandra Chatterjee's Life of
Krishna. The novelist presented his hero in such a new light,
that he was largely accepted by Bengalis as the Hindu Ideal.

Thoughtful men will not set aside the unanimous testimony
of the original authorities on account of the fiction of a novelist
of the nineteenth century. Although it may gratify national
pride for a time, in the end it will have a very different effect.
The civilised world will be astonished that such an Ideal should
have been chosen.

Mrs. Besant, soon after she came first to India, seems to
have selected Krishna as her ishta devata. In a letter to Dr. Lunn,
she, " re-affirms" her profound reverence for " Shri Krishna,"
and hopes that one day he may be fortunate enough to " catch a
glimpse of his Divine beauty." *

In Krishna, the Hindu Ideal of the Twentieth OenturyJ his
history is traced through the Mahabharata, the Vishnu and
Bhdgavata Purana-s, and the Hanvansa. It is shown that the
stories told of him were accepted as real when the books were
written. As the moral tone has been ' raised by Christianity, the
stories are now either rejected or have a spiritual meaning given
to them by his educated followers.

India is popularly known in the West as the land of thirty-
three crores of divinities a number greater than that of the
people themselves. Is it also to be known that the Ideal of edu=
cated Hindus in the Twentieth Century is a God described in
their own Sacred Books as having sixteen thousand wives and
one hundred and eighty thousand sons, many of whom he
exterminated ?t Would this exalt India among the nations of
the modern world ?

SAIVAS.

The worship of SIVA in the districts along the Ganges
presents itself under a very different aspect from that of VISHNU,
and with some singular anomalies. It appears to be the most
prevalent and popular of all the modes of adoration, to judge by
the number of shrines dedicated to the only form under which
SIVA is reverenced, that of the Ling a ; yet it will be generally
observed, that these temples are scarcely ever the resort of
numerous votaries, and that they are regarded with comparatively

. * Quoted in the Review of the Churches. June 1894, p. 156.

>. 8vo. 64 pp. 2 As. Post-free, 2J As, Sold at the Tract Depot, Madras, &c.

SAIVAS. 101

little veneration by the Hindus. Benares, indeed, furnishes
exceptions, and the temple of Visvesvara* is thronged
with a never-ceasing crowd of adorers. There is, however, little
solemnity or veneration in the hurried manner in which they
throw their flowers or fruits before the image ;t and there are
other temples, the dwellings of other divinities, that rival the
abode of Visvesvara in popular attraction.

The adoration of SIVA, indeed, has never assumed, in Upper
India, a popular form. He appears in his shrines only in an
unattractive and rude emblem, the mystic purpose of which is
little understood, or regarded by the uninitiated and vulgar, and
which offers nothing to interest the feelings or excite the imagina-
tion. No legends are recorded of this deity of a poetic and pleas-
ing character ; and above all, such legends as are narrated in the
Puranas and Tantras, have not been presented to the Hindus in
any accessible shape. The Saivas have no works in any of the
common dialects, like the Ramayana, the Vartta, or the Bhakta-
tnala. Indeed, as far as any enquiry has yet been instituted, no
work whatever exists, in any vernacular dialect, in which the
actions of SIVA, in any of his forms, are celebrated. It must be
kept in mind, however, that these observations are intended to
apply only to Gangetic Hindustan, for in the South of India, as
we shall hereafter see, popular legends relating to local manifesta-
tions of SIVA are not uncommon.

Corresponding to the absence of multiplied forms of this
divinity as objects of worship, and to the want of those works
which attach importance to particular manifestations of the
favourite god, the people can scarcely be said to be divided into
different sects, any farther than as they may have certain

* " The Lord of all," an epithet of SIVA, represented as usual by a Linga. It
is one of the twelve principal emblems of this description, and has been, for many
centuries, the chief object of veneration at Kdsi or Benares. The old temple was
partially destroyed by the Mohammedans in the reign of AUBMNGZBB : the present
was built by AHALYA BAI, the Mahratta Princess, and, although small and without
pretension to magnificence, is remarkable for the minute beauty of its architectural
embellishments.

f A Hindu temple comprises an outer court, usually a quadrangle, sometimes
surrounded by a piazza, and a central edifice constituting the shrine. This, which
in Upper India is generally of small dimensions, is divided into two parts, the
Sa/bhA, or vestibule, and the GarWiagnJia, or adytum, in which the image is
placed. The course of worship is the circumambulating of the temple, keeping the
right hand to it, as often as the devotee pleases : the worshipper then enters the
vestibule, and if a bell is suspended there, as is commonly the case, strikes two ox-
three times upon it. He then advances to the threshold of the shrine, presents his
offering, which the officiating Brahman receives, mutters inaudibly a short prayer,
accompanied with prostration, or simply with the act of lifting the hands to the
forehead, and departs. There is nothing like a religious service, and the rapid
manner in which the whole is performed, the quick succession of worshippers, the
gloomy aspect of the shrine, and the scattering about of water, oil, and faded
flowers, inspire any thing but feelings of reverence or devotion.

102 THE RELIGIOUS SECTS OF THE HINDUS.

religious mendicants for their spiritual guides. Actual divisions
of the worshippers of SIVA are almost restricted to these religious
personages, collected sometimes in opulent and numerous associa-
tions, but for the greater part detached, few, and indigent.
There are no establishments amongst the Saivas of Hindustan,
like those of Srinath or Puri ; no individuals as wealthy as the
Goktdastha Gosdins, nor even as influential as the descendants of
ADWAITA and NITYANAND. There are no teachers of ancient
repute except SANKARA ACHAEYA, and his doctrines are too
philosophical and speculative to have made him popular.

The worship of SivA continues, in fact, to be what it appears
to have been from a remote period, the religion of the Brahmanas.*
SAMBHU is declared by MANTJ to be the presiding deity of the
Brahmanical order, and the greater number of them, particularly
those who practice the rites of the Vedas, or who profess the
study of the Sastras, receive SIVA as their tutelary deity, wear
his insignia, and worship the Linga, either in temples, in their
houses, or on the side of a sacred stream, providing, in the latter
case, extempore emblems kneaded out of the nrnd or clay of the
river's bed. The example of the Brahmans and the practice of
ages maintain the veneration universally offered to the type of
SIVA ; but it is not the prevailing, nor the popular condition of
the Hindu faith, along the banks of the Ganges. We shall now
proceed to specify the different classes into which the worship-
pers of SIVA, as distinct from the mass of Brahmans, may be
distinguished.

THE SAIVA SIDDHANTA OF SOUTH INDIA,

The Saiva Siddhantat or system of philosophy founded
about the eleventh century, is peculiar to South India. Its
standards are the 28 Agamas. It is opposed to the non^duality
of the Vedanta. Pati, Pasu, and Pasu express, in brief, the three
great doctrines of the Saiva philosophy. They mean literally
LORD, ANIMAL, FETTER, expressing God, humanity by an animal,
and matter the rope that fastens it. The human race is also com-
pared to a flock.

The three are equally eternal, existing unchanged and undi-
minished through successive Kalpas.

The LORD Pati is one ; Pasu the flock is made up of in-
numerable souls. There are especially three fetters which bind
the soul and prevent the attainment of MuJctL These are Anavd,
ignorance or darkness, Mdijd, illusion, and Karma, deeds, The

* [The received text of Manu does not contain the sloka there quoted.]
f Final conclusion. .

DANDIS AND DASNAMIS. 103

soul which is tainted By them is in bondage to the round of
births and re-births.

The Saivas suppose that there are four stages in religious
life before union with God can be obtained. These are called
Sariya, religious services, as sweeping temples, &c. ; Kriya the
worship of Siva ; Yoga, meditation, Gndna, spiritual wisdom.

The Siddhanta acknowledges a Personal God, but though
united with Him, the soul retains conscious existence. Substan-
tially, however, it agrees with Vedantism in believing that it gets
rid of all actions by attributing them to God.*

DANDIS AND DASNAMIS.

It is customary to consider these two orders as forming but
one division, The classification is not, in every instance, correct,
but the practices of the two are, in many instances, blended, and
both denominations are accurately applicable to the same indi-
vidual. It will not be necessary, therefore, to deviate from the
ordinary enumeration. ..'..'

The Dandis, properly so called, and the Tridandin of the
Vaishnavas, are the only legitimate representatives of the fourth
Asrama, or mendicant life, into which the Hindu, according to
the instructions of his inspired legislators, is to enter, after passing
through the previous stages of student, householder and hermit.f
It is not necessary, however, to have gone through the whole of
the previous career, as the Brahman may pass from any one Of
the first orders to the last at once ;t he is then to take up his staff
and water-pot, to derive from begging such a portion of food as is
sufficient for his mere sustenance, and to devote the remain-
der of his day to holy study and pious meditation.

Adopting, as a general guide, the rules of original works, the
Dandi is distinguished by carrying a small Dand, or wand, with

* See Siva BhaMi, 8vo. 80 pp. 2 As. Post-free, 2| As.

f Thus MANU, 6, 33: " Having thus performed religious acts in a forest during
the third portion of his life, let him become a Sonny Asi for the fourth portion of it,
abandoning all sensual affection." -

J So MANU, as expounded by KULLUKA BHATTA, 6, 38 : " Having performed the
sacrifice of Prajdpati, <&c., a Brahman may proceed from his house, that is, from
the second order, or he may proceed even from the first to the condition of a
Sannydsl." Indeed the intermediate stage of the Vdnaprastlia is amongst the
prohibited acts in the Kali age. --..

Agreeably to the high authority already quoted, 6, 41, 43 :

" Departing from his house, taking with him pure implements, his water-pot,
and staff, keeping silence, unallured by desire of objects near him, let him enter
into the fourth order."

" Let him have no culinary fire, no domicile, let him when very, hungry go to
the town for food, let him, patiently bear disease, let him study to know God, and
fix his attention on God alone," , . , .:

104 THE RELIGIOUS SECTS OF THE HINDUS.

several processes or projections from it, and a piece of cloth
dyed with red ochre, in which the Brahmanical cord is supposed
to be enshrined, attached to it : he shaves his hair and beard,
wears only a cloth round his loins, and subsists upon food
obtained ready-dressed from the houses of the Branma-ns once a
day only, which he deposits in the small clay pot that he carries
always with him : he should live alone, and near to, but not
within a city ; but this rule is rarely observed, and in general the
Dandis are found in cities collected like other mendicants in
Maths.* The Dandi has no particular time, or mode of worship,
but spends his time in meditation, or in practices corresponding
with those of the Yoga, and in the study of the Veddnta works,
especially according to the comments of. SANKARACHARYA. As
that teacher was an incarnation of SiVA,t the Dandis reverence
that deity and his incarnations, in preference to the other mem-
bers of the Triad, whence they are included amongst his votaries;
and they so far admit the distinction as not unfrequently to bear
the 8aiva mark upon the forehead, smearing it with the Tripun-
dra, a triple transverse line made with the Vibhuti, or ashes which
sho.uld be taken from the fire of an Agnihotra Brahman, or they
may be the ashes of burnt cowdung from an oblation offered to the
god. | They also adopt the initiating Mantra of all the Saiva
classes, either the five or six syllable Mantra, " Nama Sivdya"

* These are all founded on the following text of MANU :

" His hair, nails and beard being clipped, bearing with him a dish, a staff, and
a water-pot, let him wander about continually without giving pain to any being."
VI, 52.

" Only once a day let him demand food, let him not habituate himself to
eat much at a time, for an anchorite habituated to eat much becomes inclined to
sensual gratification." 55.

" At the time when the smoke of kitchen fires has ceased, when the pestle lies
motionless, when the burning charcoal is extinguished, when people have eaten and
when dishes are removed, that is, late in the day, let the Sannydsl always beg
food." 56.

" For missing it let him not be sorrowful,. nor for gaining it let him be glad, let
him care only for a sufficiency to support life, but let him not be anxious about his
utensils." 57.

f This character is given to him in the Sankara Vijaya of MADHAVA ACHABYA ;
his followers in the D&khan assert that SIVA'S descent as SANKARA was foretold in
the Sk(Mida> Purdna : a prophecy which, if found in that work, will assist to fix its
date ; but the passage has not been met with.

J The material, or Vibhiiti, and the efficacy of the mark, the Tripundra, are
thus described in the K&sikhanda :

"The ashes of fire made with burnt cowdung are the material fittest for the

Tripundra."

" Whoever marks the Tripundra with ashes, agreeably to rule, is purified from
sins of the first and second degree: who makes it on his forehead without the
Mantras, being ignorant of its virtue, will be purified from every simple sin." The
mode of making it is thus laid down :

"Beginning between the eye-brows, and carrying it to their extremity, the
mark made with the thumb reverted between the middle and third fingers is called
the Tripundra." [Vrihadbrahmottarakhanda 28, 41. 42. quoted in Catal. Codd.
MSS. Sanskrit. Bibl. Bodl. I, p. 74,] -

.; DANDIS AND DASNAMIS.- - 105

or, " dw, Nama Sivdya." The genuine Dandi, however, is not
necessarily of the Saiva or any other sect- ; and in their establish-
ments it will be usually found that they profess to adore Nirgunti
or Nirafyjana, the deity devoid of attribute or passion.*

The Dandis, who are rather practical than speculative, and
who haye little pretence to the appellation beyond the epithet and
outward signs of the order, are those most correctly included
amongst the Saiva sects. Amongst these the worship of SIVA, as
BHAIRAVA, is the prevailing form, and in that case part of the
ceremony of initiation consists in inflicting a small incision on the
inner part of the knee, and drawing the blood of the novice as an
acceptable offering to the god. The Dandis of every description
have also a peculiar mode of disposing of their dead, putting them
into coffins and burying them ; or, when practicable, committing
them to some sacred stream. The reason of this is their being
prohibited the use of fire on any account.!

Any Hindu of the three first classes may become Sannydsi
or Dandi, or, in these degenerate days, a Hindu of any caste may
adopt the life and emblems of this order. Such are sometimes
met with, as also are Brahmans, who, without connecting them-
selves with any community, assume the character of this class of
mendicants. These constitute the Dandis simply so termed, and
are regarded as distinct from the primitive members of the order,
to whom the appellation of Dasndmis is also applied, and who
admit none but Brahmans into their fraternity.

The Dasndmi Dandis, who are regarded as the descendants
of the original members of the fraternity, are said to refer their
origin to SANKARA ACHAEYA, an individual who appears to have
performed a part of some importance in the religious history of
Hindustan ; and to whom an influence has been often attributed
much exceeding that which he really exercised. His biography,
like that of most of the Hindu saints, is involved in considerable
obscurity ; but a few facts may be gleaned from such accounts as

* The Dandis of the North of India are the Sonny dsis, or monastic portion of
the Smdrta Brdhmanas of the South, of whom BUCHANAN gives the following
account: "The most numerous class here, and which comprehends about one-
half of all the Brahmans m the Lower Garnatic, is called the Smdrta Sect, and its
members are the followers of SANKAEA ACHARYA. They are commonly said to be of
the Sect of SIVA, but they consider BRAHMA, VISHNU and ISVABA to be the same as
the creator, preserver, and destroyer of the universe. They are readily distinguished
by three horizontal stripes on the forehead, made with the ashes of cowdung"
(BucH. 1,13). "The Sannyasis are the GWMS of this sect" (Ibid. 305); and the
Dandis have great influence and authority amongst Saiva Brahmans of the North
of India.

t In the South, the ascetic followers of both SIVA and VISHNU bury the dead
(DUBOIS, 56) ; so do the Vaislinava Vairdgis and Sannydsis in the North of India,
and the (Saiva Jog-is. The class of Hindu weavers called Yogis, have adopted a
similar practice (WAED 1, 201); all the castes in the South, that wear the Linga
do the same (Bucn. l, 27). ? '

14

106 THE RELIGIOUS 'SECTS' OF THE HINDUS.

we have of him, upon which reliance .may be placed, %iid to
which it may not be uninteresting here briefly to advert.

A number of works are current in the South of India (relating
to this teacher, under the titles of Sankara Charitra, iSankara
Katha, Sankara Vijaya, or Sankara Digvijaya* following much
the same course of narration, and detailing little more than
SANKARA' s controversial victories over various sects; fia most
cases, no doubt, the fictions of the writers. Of the two principal
works of the class one attributed to ANANDAGIRI, a pupil of
Sankara, has already been noticed.! The other is the work of
MADHAVA ACHARYA, I the minister of some of the earliest chiefs
of Vijayanagar, and who dates, accordingly, in the fourteenth
century. This is a composition of high literary and polemical
pretension, but not equally high biographical value. Some parti-
culars of SANKARA' s birth and early life are to be found in the
Kerala Utpa>tti, or political and statistical description of Mala-
bar, although the work is sometimes said to have been composed
by SANKARA himself.

With regard to the place of SANKARA' s birth, and the tribe of
which he was a member, most accounts agree to make him a
native of Kerala, or Malabar, of the tribe of Namburi Brahmans,
and in the mythological language of the sect an incarnation of
SIVA. According to other traditions, he was born as Chidam-
baram, although he transferred his residence to Malabar, whilst
the Kerala Utpatti recognises Malabar as his native place, and
calls him the offspring of adultery, for which his mother SRI
MAHADEVI was expelled her caste.

In Malabar he is said to have divided the four original castes
into seventy-two, or eighteen sub-divisions each, and to have
assigned them their respective rites and duties. Notwithstand-
ing this, he seems to have met with particular disrespect either
on account of his opinions, origin, or his wandering life. On his
return home, on one occasion, his mother died, and he had to
perform the funeral rites, for which his relations refused to
supply him with fire, and at which all the Brahmans declined to
assist. SANKARA then produced fire from his arm, and burnt the
corpse in the courtyard of the house, denouncing imprecations
on the country to the effect, that the Brahmans there should not
study the Vedas, that religious mendicants should never obtain
alms, and that the dead should always be burned close to the
houses in which they had resided a custom which is said to have
survived him.

* [Mackenzie Collection, I, 98. 314.] f Supra, p. 14.

j [See Bhdgav. Purana ed. Burnouf, I, p. LVII. Lesson, Ind. Alt. IV, p. 173,
Note.]

[Mackenzie Coll. II, 73 ff. F. H. H. Windischmann, Sancara. Bonn, 1833,
pp. 3948.]

DANDIS AND DASNAMIS. ; 107

, All accounts concur in representing SANKAEA as leading an
erratic life, and engaging in successful controversy with various
sects, whether of the Saiva, Vaishnava^ or less orthodox persua-
sions. In the course of his peregrinations he established several
Maths, or convents, under the presidence of his disciples, parti-
cularly one still flourishing at Sringeri, or Sringagiri, on the
western Ghats near the sources of the Tungabhadra. Towards
the close of his life he repaired as far as to Kashmir, and seated
himself, after triumphing over various opponents, on the throne
of SABASVATI. He next went to Badarikdsrama, and finally to
Keddrndth, in the Himalaya, where he died at the early age of
thirty-two. The events of his last days are confirmed by local
traditions, and the Pitha, or throne of SAEASVATI, on which
SANKAEA sat, is still shown in Kashmir ; whilst at the temple of
SIVA, at Badari, a Malabar Brahman, of the Namburi tribe, has
always been the officiating priest.*

The influence exercised by SANKAEA in person, has been
perpetuated by his writings, the most eminent of which are his
Bhdshyas, or Commentaries, on the Sutras, or Aphorisms, of
VYASA. A Commentary on the Bhagavad Gita is also ascribed
to him, as is one on the Nrisinha- Tapaniya Upanishdd ; a canto
of verses in praise of DUEGA, the Saundaryd Lahari, is likewise
said to be his composition, as sometimes is the Amaru Sataka, a
collection of amatory Stanzas written in the name of AMAEU, a
Prince, whose dead body SANKAEA is fabled to have animated, that
by becoming familiarised with sensual enjoyments he might argue
upon such topics with the wife of Mad ana Misra, who was more
than equal to him in discussions of this nature, and was the only
disputant he was unable to subdue, until the period of his trans-
migration had expired, and he had thence become practised in
the gratification of the passions.

Although no doubt of SANKAEA' s existence or of the import-
ant part performed by him in the partial re-modelling of the
Hindu system can be entertained, yet the exact period at which
he flourished can by no means be determined. I have, in another
place> expressed my belief that he may have existed about the
eighth or ninth century. Subsequent enquiry has failed to add
any reasons to those assigned for such an inference ; but it has
offered nothing to weaken or invalidate the conclusion there
proposed.

The spiritual descendants of SANKAEA, in the first degree, are
variously named by different authorities, but usually agree in the
number. He is said to have had four principal disciples, who,
in the popular traditions, are called Padmapdda, Hastdmalaka,

* Asiat. Researches. Vol. XII, p. 586.

108 THE EBLIGIOUS' SECTS' OiP THE" HINDUS.

Suresvara or Mandana, and Trotaka. Of these, the first haft two
pupils, Tirtha and Asrama ; the second^ Vana and Aranya ; the
third had 'three, Sarasvati, Puri, and Bhdrati ; and the fourth had
also three, Giri or 6r*r., Parvata, and Sdgara. These, which
being all significant terms were no doubt adopted names, consti-
tute collectively the appellation Dasndmi or the ten-named, and
when a Brahman enters into either class he attaches to his own
denomination that of the class of which he becomes a member ;
as Tirtha, Puri, Qir, dec.* The greater proportion of the ten
classes of mendicants, thus descended from SAKKAEA ACHAEYA,
have failed to retain their purity of character, and are only known
by their epithets as members of the original order. There are
but three, and part of a fourth mendicant class, or those called
Tirtha or Indra, Asrama, Sarasvati, and Bhdrati, who are still
regarded as really SANKAEA'S Dandis. These are sufficiently
numerous, especially in and about Benares. They comprehend a
variety of characters ; but amongst the most respectable of them,
are to be found very able expounders of the Vedanta works.
Other branches of Sanskrit literature owe important obligations
to this religious sect.t The most sturdy beggars are also mem-
bers of this order, although their contributions are levied parti-
cularly upon the Brahmanical class, as, whenever a feast is given
to the Brahmans, the Dandis of this description present them-
selves unbidden guests, and can only be got rid of by bestowing
on them a due share of the cates provided for their more worldly-
minded brethren. Many of them practice the Yoga, and profess
to work miracles, although with less success than some members
of the order in the days of the author of the Dabistdn,\ who
specifies one Dandadhdri as able to suspend his breath for three
hours, bring milk from his veins, cut bones with hair, and put
eggs into a narrow-mouthed bottle without breaking them.

The remaining six and a half members of the Dasnami class,
although considered as having fallen from the purity of practice

*It is scarcely worth while perhaps to translate words of such common occur-
rence, but to. prove what I have stated in the text, I subjoin their signification:
Tirtha, a place of pilgrimage; Asrama, an order, as that of student, householder,
&c. ; Vana, a wood ; Aranya, a wood ; Sarasvati, the goddess of speech and eloquence;
Puri, a city; Bhdrati, speech, or its goddess; Giri, a mountain ; in common use it
always occurs Gir, which implies speech ; Parvata, a mountaineer ; Sagara, an
ocean ; the names are always compounded with different terms. One of SANKAEA'S
disciples we have seen called ANAI^DA GIRI. The famous MADHAVA, when he became
a Dawdi, adopted the appellation of VIDYABANYA. PUEANGIB has been elsewhere
adverted to, and other like names occur in some of the following notes. Bharati is
the prevailing title of the latter Sringagiri Gurus.

t SANKABA and MADHAVA are well known by their numerous and excellent
works. The chief Vedanta writers, in like manner, were Dandis; and the author of
the Dasakumara, EAMASEAMA, the Commentator 'on AMAEA, and VIJNANESVABA, the
Commentator on the texts of YAJNAVALKYA, were of the same class of ascetics.

\ [Vol.11, p. 148.] /, . .' " .

. :.;.-. DANDIS ;AND BASNAMIS. ; 109

necessary to the Dandi, are still, in general, religious characters*
and are usually denominated Atits :* the chief points of difference
between them and the preceding are their abandonment of the
staff ; their use of clothes, money, and ornaments ; their prepar-
ing their own food, and their admission of members from any
order of Hindus. They are often collected in Maths, as well as
the Dandis, but they mix freely in the business of the world ;
they carry on trade, and often accumulate property, and they
frequently officiate as priests at the shrines of the deities : t some
of them even marry, but in that case they are distinguished by
the term Samyogi from the other Atits.

The chief practices and designations of the Dandis, are
generally characteristic of them, have been already adverted to,
but a, great variety prevails in the details. Their philosophical
tenets in the main are those of the Veddn ta system, as taught by
SANKAEA and his disciples ; but they generally superadd the
practice of the Yoga, as taught by the followers of PATANJALI,
and many of them have latterly adopted the doctrines of the
Tantras. Besides SANKAEA, the different orders of Dandis hold
in high veneration the MUNI DATTATEEYA, the son of ATEI and
ANASUYA. By virtue of a boon bestowed upon ATEI or. according
to one legend, on his wife by the three deities BEAHMA, VISHNU,
and SIVA, that sage had three sons, SOMA, DATTA, and DUEVASAS,
who were severally portions of the deities themselves. J DATTA,
or DATTATEEYA, was eminent for his practice of the Yoga, and
hence is held in high estimation by the Jogis, of whom we are next
to speak, whilst, as an incarnation of a portion of VISHNU, he
is likewise venerated by the Vaishnavas.

The following remarks on the Sivite followers of Sankara-
charya are abridged from Hindu Castes and Sects by J. N. Bhat-
tacharya :

" Sankara did not found any Sivite sects properly so-called. His
primary object was to root out Buddhism from the country, and in order
to attain that end, he countenanced every form of Hinduism, including
the worship of Siva, Sakti, Vishnu, the Sun, and Ganesh. ; He himself
had great faith in the Vedantic doctrine of one God, manifesting him-
self by the creation of the Universe, without the help of prakrit'L But
he did not discard the gods and goddesses of the Hindu. pantheon,
and it seems very probable that either he himself or his disciples gave
great encouragement to Siva worship in order to render Buddha wor-
ship obsolete. fie found it much. safer to represent the idols worshipped

* From Sfte? Atita, past away, liberated from worldly cares and feelings.

-j The officiating priests at the celebrated shrine of ANNAPURANA, in Benares,
are Atits.

: { Bhtigdvat, Book IV, [1, '16. 33.] and U&rUanAeya, Pur&na, Chapter XVI.
[41 ft. XVII, 11. Vishnu Pur. p. 83.] ; ;

110 THE KELI&IOtJS SECTS OF THE HINDUS.

by Buddhists as images of the god Siva than to destroy them. Even
now there are many shrines bearing the designation of Dharma Eaj,
where the 1 Hindus daily offer worship, in the belief that their presiding
deity is Siva, without the least suspicion that their homage is given to
Buddhistic images.

" It is stated in the Sankara Digvijaya, or the history of Sankara's
continual victories, by his disciple Anand Giri, that by Sankara's order
his apostles Lakshmanacharya and Hasta Malaka converted the east
and the west to Vaishnavaism, and that another of his disciples, named
Paramala Kalamala, visited various places in India, and everywhere
initiated people in the Sivite faith.

. " Whatever Sankara's own faith may have been, his followers are
practically Sivites. The Smarta* Brahmans of the Deccan, who ac-
knowledge him as their principal teacher, are all professed Sivites. The
grim god is regarded by them all as the chief object of worship, and
they paint on their forehead the Siva Tripundra, consisting of three
horizontal lines of vibhuti, or sacred ashes." pp. 374, 375.

YOGIS OB JOGIS.

The Dandis are to the Saiva sects what the followers of
RAMANUJA are to those of the Vaishnava faith, and a like parallel
may be drawn between the^ disciples of EAMANAND and those
of GOBAKHNATH, or the Kdnphdtd Jogis, the first pair being
properly restricted to the Brahmanical order, intended chiefly for
men of learning ; the two latter admitting members from every
description of people, and possessing a more attractive popular
character.

The term Jogi or Yogi is properly applicable to the followers
of the Yoga or Patanjala school of philosophy, which, amongst
other tenets, maintained the practicability of acquiring, even in
life, entire command over elementary matter by means of certain
ascetic practices. The details of these it is unnecessary to
particularize, and accounts of them and of the Yoga, philosophy
will be best derived from the translation of BHOJA DEVA'S
Comment on the Patanjala Sutras, in WABD'S Account of the
Hindus, and Mr. COLEBBOOKE'S Essay on the Sankhya and
Patanjala doctrines, in the 1st volume of the Transactions of the
Royal Asiatic Society. It is sufficient here to observe, that the
practices consist chiefly of long continued suppressions of respira-
tion ; of inhaling and exhaling the breath in a particular manner ;
of sitting in eighty-four different attitudes ; of fixing the eyes on
the top of the nose, and endeavouring, by the force of mental

* Literally, a student of the Smritis, or Hindu Codes of Law. In South India,
it is applied to the followers of Sankaracharya. ...

. . YOGIS OB JO&IS. i 111

abstraction, to effect a union between the portion of vital spirit
residing in the body and that which pervades all nature, and is iden-
tical with SIVA, considered as the supreme being and source and
essence of all creation. When this mystic union is effected, the
Yogi is liberated in his living body from the clog of material
incumbrance, and acquires an entire command over all worldly
substance. He can make himself lighter than the lightest
substances, heavier than the heaviest ; can become as vast or as
minute as he pleases, can traverse all space, can animate any
dead body by transferring his spirit into it from his own frame, can
render himself invisible, can attain all objects, becomes equally
acquainted with the past, present, and future, and is finally
united with SIVA, and consequently exempted from being born
again upon earth. These super-human faculties are acquired,
in various degrees, according to the greater or less perfection with
which the initiatory processes have been performed.

According to standard authorities the perfect fulfilment of
the rites .which the Yogi has to accomplish requires a protracted
existence and repeated births, and it is declared to be unattainable
in the present or Kali age.* The attempt is therefore prohibited,
and the Yoga is prescribed in modern times. This inhibition is,
however, disregarded, and the individuals who are the subjects of
our enquiry endeavour to attain the superhuman powers which
the performance of the Yoga is supposed to confer. They
especially practise the various gesticulations and postures of
which it consists, and labour assiduously to suppress their breath
and fix their thoughts until the effect does somewhat realise
expectation, and the brain, in a state of over-wrought excitement,
bodies forth a host of crude and wild conceptions, and gives
to airy nothings a local habitation and a name, t A year's

* The Kasikhanda thus enumerates the .difficulty or impossibility of completing
the Toga in the present age : " From the unsteadiness of the senses, the prevalence
of sin in the Kali and the shortness of life, how can Exaltation by the Yoga be
obtained?

Again :

" In the Kali age, the Yoga and severe penance are impracticable."

t Some who have commenced their career in this line, have carried the practice
to several hours' duration, at which time they have described themselves as becom-
ing perfectly exhausted, with strange objects passing before them, and sparks of fire
flashing in their eyes. One individual quitted it from having at last a figure
resembling himself always before him, and knowing this to be a deception, he wisely
.inferred the similar character of any other visionary creature of his contemplation
and the absurdity of the practice. DUBOIS has some amusing anecdotes on this
subject (page 357, &c.), they are fully authenticated by the similar accounts which
many Vairagis in Upper India will readily furnish. The worthy ABBE may indeed
be generally trusted when he confines himself to what he saw or knew : in much
that he heard he was misled, and in almost every thing connected with the
language and literature and the religion of philosophy, as taught by classical
authority, he commits egregious blunders.

108 THE RELIGIOUS ^SECTS' OiP THE: .HINDUS.

Suresvara or Mandana; and Trotaka. Of these, the first liacl two
pupils, Tirtha and. Asrama ; the second, Vana and At any a ; the
third had three, Sarasvati, Puri, and Bharati ; and the fourth had
also three, Giri or Gir, Parvata, and Sdgara. These, which
being all significant terms were no doubt adopted names, consti-
tute .collectively the appellation Dasndmi or the ten-named, -and
when a Brahman enters into either class he attaches to his own
denomination that of the class of which he becomes a member ;
as Tirtha, Puri, Gir, &G* The greater proportion of the ten
classes of mendicants, thus descended from SANKAEA ACHAEYA,
have failed to retain their purity of character, and are only known
by their epithets as members of the original order. There are
but three, and part of a fourth mendicant class, or those called
Tirtha or tndra, Asrama, Sarasvati, and Bharati, who are still
regarded as really SANK ABA'S Dandis, These are sufficiently
numerous, especially in and about Benares. They comprehend a
variety of characters ; but amongst the most respectable of them,
are to be found very able expounders of the Vedanta works.
Other branches of Sanskrit literature owe important obligations
to this religious sect.t The most sturdy beggars are also mem-
bers of this order, although their contributions are levied parti-
cularly upon the Brahmanical class, as, whenever a feast is given
to the Brahmans, the Dandis of this description present them-
selves unbidden guests, and can only be got rid of by bestowing
on them a due share of the cates provided for their more worldly-
minded brethren. Many of them practice the Yoga, and profess
to work miracles, although with less success than some members
of the order in the days of the author of the Dabistan, I who
specifies one Dandadhdri as able to suspend his breath for three
hours, bring milk from his veins, cut bones with hair, and put
eggs into a narrow-mouthed bottle without breaking them.

The remaining six and a half members of the l)asnami class,
although considered as having fallen from the purity of practice

*It,is scarcely worth while perhaps to translate words of such common occur-
rence, but to. .prove what I have stated in the text, I subjoin their signification.:
TMha, a place of pilgrimage; Asrama, an order, as that of student, householder,
&c. ; Vana>, a wood ; Aranya, a wood ; Sarasvati, the goddess of speech and eloquence;
Puri, a cityr Bharati, speech, or its goddess; Giri, a mountain; in common use it
always occurs Gir, which implies speech ; Parvata,, a mountaineer ; Sagara, an
ocean.; the names are always compounded with different terms. One of SANKABA'S
disciples we have seen called AN Aif DA GIEI. The famous MADHAVA, when he became
a Dfwdi, adopted the appellation of- VIDYABANYA. PUBANGIB : has been elsewhere
adverted to, and other like names occur in some of the following ;notes. Bharati is
the prevailing title of the i latter Sringagiri Gurus.

f SANKABA and MADHAVA are well known by their 'numerous ; and excellent
works. The chief Vedanta writers, in like manner, were Dandis ; and the author of
the DasaJcumara, EAMASBAMA, the Commentator 'on AMABA., and VIJNANISSVABA, the
Commentator on the texts of YAJNAVALKYA, were of the same class of ascetics,
. J [Vol. II, p. 148.] /; -- -' V - ';. / .

DANDIS; ;Am>rBASNAMISv ; : ; 109

necessary to the Dandi, are still, in general, religious characters*
and are usually denominated A tits :* the chief points of difference
between them and the preceding are their abandonment of the
staff ; their use of clothes, money, and ornaments ; their prepar-
ing their own food, and their admission of members from any
order of Hindus. They are often collected in Maths, as well as
the Dandis, but they mix freely in the business of the world ;
they carry on trade, and often accumulate property, and they
frequently officiate as priests at the shrines of the deities :f some
of them even marry, but in that case they are distinguished by
the term Sam/yogi from the other Atits.

The chief practices and designations of the Dandis, are
generally characteristic of them, have been already adverted to,
but a. great variety prevails in the details. Their philosophical
tenets in the main are those of the Veddnta system, as taught by
SANKARA and his disciples ; but they .generally superadd the
practice of the Yoga, as taught by the followers of PATANJALI,
, and many of them have latterly adopted the doctrines of the
Tantras. Besides SANKARA, the different orders of Dandis hold
in high veneration the MUNI DATTATREYA, the son of ATRI and
ANASUYA. By virtue of a boon bestowed upon ATRI or. according
to one legend, on his wife by the three deities BRAHMA, VISHNU,
and SIVA, that sage had three sons, SOMA, DATTA, and DURVASAS,
who were severally portions of the deities themselves. I DATTA,
or DATTATREYA, was eminent for his practice of the Yoga, and
hence is held in high estimation by the Jogis, of whom we are next
to speak, whilst, as an incarnation of a portion of VISHNU, he
is likewise venerated by the Vaishnavas. .;.'.

The following remarks on the Sivite followers of Sankara-
charya are abridged horn. Hindu Castes and Sects by J. N. Bhat-
tacharya :

" Sankara did not found any Sivite sects properly so-called. His
primary object was to root out Buddhism from the country, and in order
to attain that end, he countenanced every form of Hinduism, including
the worship of Siva, Sakti, Vishnu, the Sun, and Ganesh. ; He, himself
had great faith in the Vedantic doctrine of one God, manifesting him T
self by the creation of the Universe, without the help of prakritL But
he did not discard the gods and goddesses of the Hindu, .pantheon,
and it seems very probable that either he himself or his disciples gave
great encouragement to Siva worship in order to render Buddha wor-
ship obsolete. He found it much safer to represent the idols worshipped

- . - -

* From '3%f\ Atiia, past away, liberated from worldly cares and feelings. "

} The officiating priests at the celebrated shrine of ANNAPUEANA, in Benares,
are Atits.
: j Bhtigdvat, Book: IV, [1, 15. 33.] and M&rkarideya Pur&na, Chapter XVI.

fi. XVII, 11. Vishnu Pur. p. 83,] . ,...--. ., .,,'.,;-. ;:

310 THE RELieiOtrS SECTS O^ THE HINDUS.

by Buddhists , as linages of the god Siva than 'to. destroy them. Even
now there are many shrines bearing the designation of Dharma Raj,
.where the Hindus daily offer worship, in the belief that their presiding
deity is Siva, without the least suspicion that their homage is given to
Buddhistic images. ;

" It is stated in the Sankara Digvijaya, or the history of Sankara's
continual victories, by his disciple Anand Gin, that by Sankara's order
his apostles Lakshmanacharya and Hasta Malaka converted the east
and the west to Vaishnavaism, and that another of his disciples, named
Paramala Kalamala, visited various places in India, and everywhere
initiated people in the Sivite faith.

. " Whatever Sankara's own faith' may have been, his followers are
practically Sivites. The Smarta* Brahmans of the Deccan, who ac-
knowledge him as their principal teacher, are all professed Sivites. The
grim god is regarded by them all as the chief object of worship, and
they paint on their forehead the Siva Tripundra, consisting of three
horizontal lines of vibhiiti, or sacred ashes." pp. 374, 375.

' YOGIS OR JOQIS.

The Dandis are to the Saiva sects what the followers of
BAMANUJA are to those of the Vaishnava faith, and a like parallel
may be drawn between the disciples of KAMANAND and those
of GrORAKHNATH, or the Kdnphdtd Jogis, the first pair being
properly restricted to the Brahmanical order, intended chiefly for
men of learning ; the two latter admitting members from every
description of people, and possessing a more attractive popular
character.

The term Jogi or Yogi is properly applicable to the followers
of the Yoga or Pdtanjala school of philosophy, which, amongst
other tenets, maintained the practicability of acquiring, even in
life, entire command over elementary matter by means of certain
ascetic practices. The details of these it is unnecessary to
particularize, and accounts of them and of the Yoga philosophy
will be best derived from the translation of BHOJA DEVA'S
Comment on the Pdtanjala Stitrus, in WARD'S Account of the
Hindus, and Mr. COLEBROOKE'S Essay on the Sdnkhya and
Pdtanjala doctrines, in the 1st volume of the Transactions of the
Royal Asiatic Society. It is sufficient here to observe, that the
practices consist chiefly of long continued suppressions of respira-
tion ; of inhaling and exhaling the breath in a particular manner ;
of sitting in eighty-four different attitudes ; of fixing the eyes on
the top of the nose, and endeavouring, by the force of mental

* Literally, ; a student of the Sinritis, or Hindu Codes of Law, In South India,
it is applied to the followers of Sankaracharya. . , ; ; , .-..,,;.... /

YOGIS ; on ;;ro&is.i ; 111

abstraction, to effect a union between the portion of vital spirit
residing in the body and that which pervades all nature, and is iden-
tical with SIVA, considered as the supreme being and source and
essence of all creation. When this mystic union is effected, the
Yogi is liberated in his living body from the clog of material
incumbranee, and acquires an entire command over all worldly
substance. He can make himself lighter than the lightest
substances, heavier than the heaviest ; can become as vast or as
minute as he pleases, can traverse all space, can animate any
dead body by transferring his spirit into it from his own frame, can
render himself invisible, can "attain all objects, becomes equally
acquainted with the past, present, and future, and is finally
united with SIVA, and consequently exempted from: being born
again upon earth. These super-human faculties are acquired,
in various degrees, according to the greater or less perfection with
which the initiatory processes have been performed.

According to standard authorities the perfect fulfilment of
the rites , which the Yogi has to accomplish requires a protracted
existence and repeated births, and it is declared to be unattainable
in the present or Kali age.* The attempt is therefore prohibited,
and the Yoga is prescribed in modern times. This inhibition is,
however, disregarded, and the individuals who are the subjects of
our enquiry endeavour to attain the superhuman powers which
the performance of the Yoga is supposed to confer. They
especially practise the various gesticulations and postures of
which it consists, and labour assiduously to suppress their breath
and fix their thoughts until the effect does somewhat realise
expectation, and the brain, in a state of over-wrought excitement,
bodies forth a host of crude and wild conceptions, and gives
to airy nothings a local habitation and a name.t A year's

* The Kdsikhanda thus enumerates the .difficulty or impossibility of completing
the Yoga in the present age : " From the unsteadiness of the senses, the prevalence
of sin in the Kali and the shortness of life, how can Exaltation by the Yoga be
obtained ? . ,

Again : .

"In the Kali age, the Yoga and severe penance are impracticable."

f Some who have commenced their career in this line, have carried the practice
to several hours' duration, at which time they have described themselves as becom-
ing perfectly exhausted, with strange objects passing before them, and sparks of fire
flashing in their eyes. One individual quitted it from having at last a figure
resembling himself always before him, and knowing this to be a deception, he .wisely
.inferred the similar character of any other visionary creature of his contemplation
and the absurdity of the practice. DUBOIS has some amusing anecdotes on this
.subject (page 357, &c.), they are fully authenticated by the similar accounts which
.many Vairdgls in Upper India will readily furnish. The worthy ABBE may indeed
be generally trusted when he confines himself to what he saw or knew : in much
that he heard he was misled, and in almost every thing connected with the
language and literature and the religion of philosophy, as taught by classical
authority, he commits egregious blunders. , . . .: .

112 THE RELIGIOUS SECTS OEnTHE HINDUS.

intense application is imagined enough to qualify the adept,*
whilst inferior faculties may be obtained by even a six month's
practice. .

There are few Jogis, however, who lay claim to perfection,
and their pretensions are usually confined to a partial command
over their physical and mental faculties. These are evinced in the
performance of low mummeries or juggling tricks, which cheat the
vulgar into a belief of their powers. A common mode of display
is by waving a Chauri, or bunch of peacock's feathers, over a sick
or new-born infant, to cure it of any morbid affection or guard it
against the evil eye.

In referring to the origin of this system we must no doubt go
back to some antiquity, although the want of chronological data
renders it impossible to specify the era at which it was first pro-
mulgated. That it was familiarly known and practised in the
eighth century, we may learn from the plays of BHAVABHUTI,
particularly the Malati and HadhavaJ and from several of the
Saiva Purdnas, in some of which, as the Kurma Purdna, we have
a string of names which appear to be those of a succession of
teachers. I The cavern temples of the South of India, in the sub-
jects of their sculptures and the decorations of SIVA and his
attendants, belonging to the same sect; whilst the philosophical

*

3I55RJSC- ^tfc^ !TO Wrf faraRW II

" Leading a life of chastity and abstemiousness, and diligent in the practice
of the Yoga, the Yogi becomes perfect after a year: of this there is no doubt."
Hatha Pradipa.

f See especially the opening of the 5th Act, and Notes.

j SIVA, it is said, appeared in the beginning of the Kali age as SVETA for the
purpose of benefiting the Brahmans. He resided on the Himalaya mountains and
taught the Yoga. He had four chief disciples, one also termed SVETA, and the
others SVETASIKHA, SVETASVA [V, L. SVETASYA], and SVETALOHITA. They had
twenty-eight disciples Sutdra^ Madana, Suhotra, Karikana, and twenty-four
others. [In the 50th Chapter of the Ktirma Purdna, as quoted in the SabdaJcalpa-
druma s. v. Svetal, the names of the 28 disciples are given. Of these, four, whose
names are not mentioned, had ninety-seven disciples, masters of the Yoga and
inferior portions of SIVA. Those Brahmans who recite the names of these teachers
and offer to them libations acquire Brahmavidya, or knowledge of spirit. That this
long string of one hundred and twenty-five names is wholly fictitious, seems
improbable, although the list is possibly not very accurate. The four primitive
teachers may be imaginary ; but it is a curious circumstance that the word Sveta,
white, should be the leading member of each appellation, and that in the
person of SIVA, and his first disciple it should stand alone as SVETA, the white.
SIVA, however, is always painted white, and the names may be contrived accord-
ingly ; but we are still at a loss to understand why the god himself should have a
European complexion. [See also Weber, Ind. Stud., I, 420 ff. and Lassen, Ind. Alt.,
II, 1100.]

In the temples of Salsette, Elephanta, and Ellora the principal figure is mostly
SIVA, decorated with ear-rings, such as are still worn by the Kanphata Jogis ; the
walls are covered with ascetics in the various, Asanas, or positions in which, the- Yogi

.; : YOGIS OR JOGIS. 113

tenets of Patanjali are as . ancient perhaps as most of the other
philosophical systems, and are prior to the Purdnas by which they
are inculcated in a popular form. The practices of the Yoga are
also frequently alluded to, and enforced in the MaJitibhdrat*
There is little reason to question therefore the existence and
popularity of the Yoga in the early centuries of the Christian era,
but whether it was known and cultivated earlier must be matter
of vague conjecture alone. As represented in the Sankaravijaya
(Section 41), the Yogis vindicate their doctrine by texts from the
Vedas, but the applicability of the texts is there denied, and is
certainly far from conclusive or satisfactory.

The principal mode in which the Yoga takes a popular shape
in Upper India is probably of comparatively recent origin. This
is the sect of Kdnphdtd Jogis, who acknowledge as their founder
a teacher named G-ORAKHNATH, traces of whom are found in a
GoralMshetra at Peshdwer, mentioned by ABTJLFAZL, and in the
district and town of Gorakhpur, where also exist a temple and
religious establishment of his followers. They hold also in vener-
ation a plain near Dwdrakd, named GoralMshetr, and a cavern
or subterraneous passage at Haridivdr. The Saiva temples of
Nepal, those of Sambundth, Pasupatindth, and others, belong to
the same system, although local legends attached to them have
combined in a curious manner the fictions of the Bauddha with
those of the Brahmanical mythology, t .

From a Goshthi,! or controversial dialogue, between KABIR
and GORAKHNATH it would seem that they were personally known
to each other, but various texts in the BijaJc allude to him as if
recently deceased. In either case these two teachers may have
been co-temporaries, or nearly so, and the latter therefore flourish-
ed in the beginning of the 15th century. According to his fol-
lowers he was an incarnation of SIVA ; but in the controversial
tract above named he calls himself the son of MATSYENDRA NATH,
and grandson of ADINATH. MATSYENDRA NATH appears to have
been the individual who introduced the Yoga Saimsm into
Nepdl: one of the works of the sect, the Hatha, Prddipa, makes

is to sit ; a favourite subject of sculpture at Eleplianta and Ellora is the sacrifice of
DAKSHA disconcerted, and the guests, though saints and gods, put to rout, bruised
and mutilated by, VIBABHADHA and the Ganas of SIVA in revenge for that deity's not
having been invited, a story told in most of the P^tr&nas which inculcate the Yoga
tenets. The cells attached to some of the temples are also indicative of Jogi
residence, and one of the eaves of Salsette is named that of Jogisvara, or SIVA, as
lord of the Jogis. Transactions of the Literary Society of Bombay. Vols. 1 and 2.

* These allusions occur in the Vana Parva chiefly ; \vhilst in the Udyoga Parva
[c. 88-45. Vol.. II, p. 144 ff.] the observances of the Yoga are detailed at consider-
able length, and strenuously enjoined.

f See Asiatic Researches, Vol. XVI, page 471, and Note.

J This has been printed in the first volume of Hindee and Hindustani Selections,
for the use of the Interpreters of the Bengal Army, compiled' by Captain PBICE. The
discussion, in j the form of a dialogue occurs, page 140,

15

114 THE BELiaiOUS SECTS OF THE HINDUS.

MATSYENDRA prior to GORAKK by five .spiritual descents, and this
would .place the former in the J.4th century, supposing the Kabir
work to be correct in the date it attributes to the latter.

If the date assigned by HAMILTON to the migration of the
Hindu tribes, from Ohitaur, the beginning of the 14th century,
be accurate,* it is probable that this was the period at which the
worship of SIVA, agreeably to the doctrines of MATSYENDRA, or
GORAKH, was introduced there, and into the eastern provinces of
Hindustan.

The temple of GORAKHNATH at Gomkhpur, according to the
local tradition, was founded by SIVA in the second or Treta age.
Of its revolutions subsequent to that period no account was
preserved, until it was converted into a Mohammedan mosque by
ALA-ADDIN. The temple, after some interval, was re-built in a
different situation by an association of the followers of GORAKH-
NATH, and this was possibly the period at which the sect assumed
its present form. A similar fate, however, attended this edifice,
and it was appropriated by AURANGZEB to the Mohammedan
religion. A second interval elapsed before a shrine was again
erected to GORAKHNATH, when it was re-built on the spot on
which it now stands by BUDDHANATH according to instructions
communicated to him by GORAKHNATH in person. The present
temple is situated to the west of the City of Gorakhpur, and
attached to it on the south are three temples consecrated to
MAHADEVA, PASUPATINATH, and HANUMAN. The inclosure also
comprehends the tombs of several eminent members of this com-
munion and the dwellings of the Mahant and his resident
disciples.

GORAKHNATH was a man of some acquirement, and has left
specimens of his scholarship in two Sanskrit Compositions, the
Goraksha sataka and Goraksha kalpa : third, the Goraksha
sahasra Ndma is, probably, of his writing. The celebrated
BHARTRIHARI, the brother of VIKRAMADITYA, is said to have been
one of his disciples, but chronology will not admit of such an
approximation. According to the authorities of the sect GORAKH
is but one of nine eminent teachers, or Ndths. Of the perfect
Yogis, or Siddhas, eighty-four are enumerated ; but it is said, that
there have been many more, of whom several are still upon the
surface of the earth.

The Jogis of GORAKHNATH are usually called Kdnphdtds from
having their ears bored and rings inserted in them at the time of
their initiation. They may be of any caste ; they live as ascetics,
either singly or in MathsA SIVA is the object of their worship

* HAMILTQN'S Nepal, page 14.

t Solitary and independent living, however, appears to be improper, if the
authority of the Hafha Pradipa is to be depended upon :

YOGIS OR JOGIS. 115

they officiate indeed as the priests of that deity in some places,
especially at the celebrated Lout, or Staff, of BHAIRAVA at Be-
nares, They mark the forehead with a transverse line of ashes,
and smear the body with the same ; they dress in various styles,
but in travelling usually wear a cap of patch-work and garments
dyed with red ochre. Some wear simply a Dhoti, or cloth round
the loins,

The term Jogi, in popular acceptation, is of almost as gen-
eral application as Sannyasi and Vairdgi; and it is difficult to fix
its import upon any individual class besides the Kdnphdtd : the
vagrants so called following usually the dictates of their own
caprice as to worship and belief, and often, it may be conceived,
employing the character as a mere plea for a lazy livelihood.
The Jogis are, indeed, particularly distinguished amongst the
different mendicant characters by adding to their religious per-
sonification more of the mountebank than any others : most of
the religious mendicants, it is true, deal in fortune-telling,
interpretation of dreams, and palmistry; they are also often
empirics, and profess to cure diseases with specific drugs, or with
charms and spells : but besides these accomplishments, the Jogi
is frequently musical, and plays and sings; he also initiates
animals into his business, and often travels about with a small
bullock, a goat, or a monkey, whom he has taught to obey his
commands, and to exhibit amusing gesticulations. The dress of
this class of Jogis is generally a cap and coat, or frock of many
colours : they profess to worship SIVA, and often carry the Linga,
like the Jcwgamas, in the cap ; all classes and sects assume the
character, and Musalman Jogis are not uncommon. One
class of the Hindu Jogis is called Sdrangihdr, from their carrying
a Sdrangi or small fiddle or lute, with which they accompany
their songs : these are usually Bhdshd stanzas on religious or
mythological topics, amongst which stanzas ascribed to BHAT-
EIHARI, and a Pauranic legend of the marriage of ^SiVA and
PARVATI, are particularly celebrated. The Sdrangihdrs beg in
the name of BHAIRAVA : another sect of them, also followers of
that deity, are termed Dorihdrs from their trafficking in small
pedlary, especially the sale of thread and silk, to the housewives
of the villages ; another class adopt the name of Matsyendris, or
Machchhendris, from Matsyendra, whom they regard as their
founder ; and a fourth set are Bhartriharis from a traditional
reference to him as the institutor of this particular order. The

" In a well-governed and well-regulated country, fertile and prosperous, the
Hatha Yogi (he who upholds the world in eternal continuity) should reside in a
solitary cell within the precincts of a Math." Other directions follow applicable to
most establishments of a similar nature. The cell should have a small door, be
neither too lofty, nor too low, be well smeared with cow-dung, and should be kept
clean and free from reptiles: the Math should have a temple, a mound or altar,
and a well adjoining, and be enclosed by a wall.

THE . BELIGIOUS SECTS OF THE HINDUS.

varieties of this class of mendicants, however, cannot 'be speci-
fied: they are .all errants, fixed residences, or Maths, of aiiy Jogis
except the Ktinphdtas rarely occurring : an observation that will
apply to perhaps all the Saiva sects, of whom it yet remains to
give an account. o

JANG-AMAS.

The worship of SIVA, under the type of the Ling a, it has
been observed, is almost the only form in which that deity is
reverenced.* It is also perhaps the most ancient object of homage
adopted in India subsequently to the ritual of the VEDAS, which .
was chiefly, if not wholly, addressed to the elements, and parti-
cularly to Fire. How far the worship of the Linga is authorised
by the VEDAS, is doubtful, but it is the main purport of several of
the PnrdnasA There can be not doubt of its universality at the
period of the Mohammedan invasion of India. The idol de-
stroyed by MAHMUD of Ghizni'w&a nothing more than & Linga,
being, according to MIBKHOND, a block of stone four or five
cubits long and of proportionate thickness. J It was, in fact, one

* Its prevalence throughout the whole tract of the Ganges as far as Benares is
sufficiently conspicuous. In Bengal the temples are commonly erected in a range
of six, eight, or twelve, on each side of a Ghdt leading to the river. At Kalna is a
circular group of one hundred and eight temples erected by the Raja of Bardwan.
Each of the temples in Bengal consists of a single chamber, of a square form,
surmounted by a pyramidal centre ; the area of each is very small, the Lingd, of
black or white marble, occupies the centre ; the offerings are presented at the thresh-
old. Benares, however, is the peculiar seat of this form of worship: the principal
deity VISVESVABA, as observed already, is a Linga, and most of the chief objects of
the pilgrimage are similar blocks of stone. Particular divisions of the pilgrimage
direct visiting forty-seven Lingas, all of pre-eminent sanctity ; but there, are
hundreds of inferior note still worshipped, and thousands whose fame and fashion
have passed away. If we may believe SIVA, indeed, he counted a hundred Pardrd-
dhyas in Kdsi, of which, at the time he is supposed to tell this to DEVI, he adds
sixty crore, or six hundred millions, were covered by the waters of the Ganges. A
Par&rddhya, is said, by the commentator on the Kdsi Klianda, in which this
dialogue occurs, to contain as many years of mortals as are equal to fifty of Brahmd's
years. Notwithstanding the acknowledged purport of this worship, it is but justice
state, that it is unattended in Upper India by any indecent or indelicate ceremonies,
and it requires a rather lively imagination to trace any resemblance in its symbols
to the objects they are supposed to present. The absence of all indecency from
public worship and religious establishments in the Gangetic Provinces was fully
established by the Vindicator of the Hindus, the late General STUART, and in every
thing relating to actual practice better authority cannot be desired. (Vindication,
Part 1st, 99, and more particularly Part 2d, 135.)

f The Skanda Pitrdna, which contains the Kdsi Khanda, particularly incul-
cates the worship of SIVA in this form ; so do the Siva, Brahmdnda, and Linga
Pur&nas.

+ The following is the passage from the Eauzat us Ssafd alluded to :

" The temple in which the Idol of Somndth stood was of considerable extent,
both in length and breadth, and the roof was supported by fifty-six pillars in rows.
The Idol was of polished stone, its height was about five cubits, and its thickness
in proportion : two cubits were below ground. MAHMUD having entered the temple
broKe the stone Sornnath with a heavy mace : some of the fragments he ordered to

.: .'" : JANOAMASi -_-

of the twelve great Lingas then set up in various parts of India>
several of which; besides Somesvara, or Somanath, which was the
name of the SIVA demolished by MAHMUD, were destroyed
by the early Mohammedan conquerors** Most, if not all of
them, also are named in works, of which the date cannot be much

ibe conveyed to Ghizni, and they were placed at the threshold of the great Mosque.'
Another authority, the Tabakdti A kbari, a history of Akbar's reign with a prelim-
inary Sketch of Indian History, has the following :

" In the year 415 (Hijra) MAHMUD determined to lead an army against Somndth,
a city on the sea-shore, with a temple appertaining to the followers of BRAHMA ; the
temples contained many idols, the principal of which was named Somndth.
It is related in some histories that this idol was carried from the Eaaba, upon
the coming of the Prophet, and transported to India. The Brahmanical records,
however, refer it to the time of KBISHNA, or an antiquity of 4,000 years; KBISHNA
himself is said to have disappeared at this place."

"When the Sultan arrived at Neherwdleh (the capital of G-uzerat), he found the
city deserted, and carrying off such provisions as could be procured he advanced to
Somndth: the inhabitants of this place shut their gates against him, but it was
soon carried by the irresistible valour of his troops, and a terrible slaughter of its
defenders ensued. The temple was levelled with the ground : the idol Somndth,
which was of stone, was broken to pieces, and in commemoration of the victory a
fragment was sent to Ghizni where it was laid at the threshold of the principal
mosque, and was there many years." [See also Journ. As. Soc. Bengal, VII,
p. 883 ff., XII, p. 73 ff. Journal of the- Bombay Branch R, A. 3., II, 11-21. Asiatic
Journal for 1843, May and November.]

These statements shew that the idol was nothing more than a block of stone
of very moderate dimensions, like the common representation of the type of SIVA.
FEEISHTA, however, has converted it into something very, different, or a colossal
figure of the deity himself , and following Colonel Dow's version of that compiler,
the historian of British India gives the following highly coloured account of a transac-
tion which never took place. " Pilled with indignation at sight of the gigantic idol,
MAHMUD aimed a blow at its head with his iron mace. The nose was struck off
f roin its face. In vehement trepidation the Brahmans crowded round and offered
millions to spare' their god. The Omrdsh, dazzled with the ransom, ventured to
counsel acceptance. MAHMUD, crying out that he valued the title of breaker not
seller of idols, gave orders to proceed with the work of destruction. At the next
blow the belly of the idol burst open, and forth issued a vast treasure of diamonds,
rubies and pearls, rewarding the holy perseverance of MAHMUD, and explaining
the devout liberality of the Brahmans /" (Vol. I, 491.)

" * The twelve Lingas are particularised in the Keddra Kalpa, of the Nandi
Upapurdna [See also Sivapurana c. 44 61 ap. Aufrecht, Cat. Codd. MSS. Sanskr.
Bibl. Bodl., I, p. 64 ; ib. p. 81, and Weber, Catal. p. 347, No. 1242.], where SIVA is
made to say : " I am omnipresent, but I am especially in twelve forms and places,"
These he enumerates, and they are as follow :

1. Somanatha, in Saurashtra, i. e. Swat, in its most extensive sense, includ-
ing part of Guzerat, where, indeed, Pattana Somndth, or the city of Somndth, is
still situated.-

_ 2. Mallikdrj'itna, or Sri Saila, described by Colonel MACKENZIE, the late Sur-
veyor General. Asiatic Researches, Vol. 5th.

3. MahdJcdla, in Ujjain. This deity of stone was carried to Delhi, and broken
there upon the capture of Ujjain by ALTUMSH. A. D. 1231, Dow. According to
the Tabakdti Akbari the shrine was then three hundred years old.

4. Owikdra is said to have been in Ujjain, but it is probably the shrine of
MAHADEO at Omltdra MandaMa [Mdndhdttd] on the Narmadd.

5. Amaresvara is also placed in Ujjain : an ancient temple of MAHADEO on a
hill near Ujjain is noticed by Dr. HUNTER, Asiatic Researches, Vol. 6th, but he
does not give the name or form.

6. Vaidyandth, at Deogar h in Bengal ; the temple is still in being, and is a
celebrated place of pilgrimage. >

118 THE BELIGIOTJS SECTS OF THE HINDUS,

later than the eighth or ninth century, and it is therefore to be
inferred with as much certainty as any thing short of positive
testimony can afford, that the worship of SIVA, under this type,
prevailed throughout India at least as early as the fifth or sixth
century of the Christian era. Considered as one great branch of
the universal public worship, its prevalence, no doubt, dates much
earlier ; but the particular modifications under which the several
types received their local designations, and became entitled
to special reverence, are not in every case of remote antiquity.

One of the forms in which the Ling a worship appears is that
of the Lingdyats, Lingavants, or Jangamas, the essential charac-
teristic of which is wearing the emblem on some part of the dress
or person. The type is of a small size, made of copper or silver,
and is commonly worn suspended in a case round the neck, or
sometimes tied in the turban, In common with the Saivas gen-
erally the Jangamas smear their foreheads with Vibhuti or ashes,
and wear necklaces, and carry rosaries, made of the Rudrdksha
seed. The clerical members of the sect usually stain their gar-
ments with red ochre. They are not numerous in Upper India,
and are rarely encountered except as mendicants leading about a
bull, the living type of Nandi, the bull of SIVA, decorated with
housings of various colours, and strings of Cowri shells : the con-
ductor carries a bell in his hand, and thus accompanied goes
about from place to place, subsisting upon alms. In the South
of India the Lingdyats are very numerous, and the officiating
priests of the Saiva shrines are commonly of this sect,* when
they bear the designations of Vrddhya and Panddram. t The sect
is also there known by the name of Vira Saiva. The following
account of the restorer, if not the founder of the faith, as well as a
specimen of the legends by which it is maintained, are derived
from the Basava, Purdna.

7. Ramesa, at Setubandha, the island of Ramisseram, between Ceylon and the
Continent ; this Lingam is fabled to have been set up by EAMA. The temple is still
in tolerable repair, and is one of the most magnificent in India. The gateway is
one hundred feet high.

8. Bhimasankara, in D&Teini, which is in all probability the same with Bhim-
esvara, a Linga worshipped sA'Dracharam in the Rajamahendri district, and there
venerated as one of the principal twelve.

[9. Visvesvara, at Benares-']

10. TryambaTca, on the banks of the Gomati; whether the temple still exists
I have no knowledge.

11. Gautamesa is another of the twelve, whose original site and present fate
are uncertain.

12. Kedaresa, or Keddrandth, in the Himalaya, has been repeatedly visited
by late travellers. The deity is represented by a shapeless mass of rock.

* They also officiate in this capacity at the temple of Keddrandth, in Benares.

t This word seems to be properly Pdnduranga, TF^^.' pale complexioned,

from their smearing themselves with ashes. It is so used in Bemachandra's
history of Mahdvlr a, when speaking of the Saiva Brahmans.

JANGAMAS. 119

According to the followers of this faith, which prevails very extensively in the
Dekhan, Basva, Basava, Basvana, or Basvapa, or Basayappa, different modes of
writing his name, only restored this religion, and did not invent it. This person, it
is said, was the son of Madiga Raya, a Brahman, and Madevl, written also Madala
arasu and Mahdtribi, inhabitants of Hingulesvar Parvati Agrdhdram, on the west
of Sri Saila, and both devout worshippe s of SIVA. In recompense of their piety
Nandi, the bull of SIVA., was born on earth as .their son, becoming incarnate
by command of SIVA, on his learning from NAEADA the decline of the Saiva faith
and prevalence of other less orthodox systems of religion. The child was
denominated after the Basva or Basava, the bull of the deity. On his arriving
at the age of investiture he refused to assume the thread ordinarily worn by
Brahmans, or to acknowledge any Guru, except ISVAEA or SIVA. He then departed
to the town of Kalydn, the capital of Bijala or Vyjala Rdya, and obtained in
marriage Gangdmbd, the daughter of the Ddndandyak, or minister of police. From
thence he repaired to Sangamesvara, where he received from Sangamesvara Svdmi
initiation in the tenets of the Vlra Saiva faith. He was invited back from this
place to succeed his father-in-law upon his decease in the office he had held,

After his return to Ralyan, his sister, who was one of his first disciples, was
delivered of a son, Chenna Basava, who is not unfrequently confounded with his
uncle, and regarded, perhaps more correctly, as the founder of the sect.

After recording these events the work enumerates various marvellous actions
performed by Basava and several of his disciples, such as converting grains of corn
to pearls discovering hidden treasures feeding multitudes healing the sick, and
restoring the dead to life.

Basava continued to reside at Sangamesvara, conversing with his disciples,
and communing with the divine Essence, and he expostulated with SIVA, saying :
' By thy command have I, and thy attendant train, come upon earth, and thou
hast promised to recall us to thy presence when our task was accomplished.'
Then SIVA and PAEV ATI came forth from the Sangamesvara Lingam, and were visible
to Basava, who fell on the ground before them. They raised him, and led him to
the sanctuary, and all three disappeared in the presence of the disciples, and they
praised their master, and flowers fell from the sky, and then the disciples spread
themselves abroad, and made known the absorption of Basava into the emblem of
SIVA. MACKENZIE Collect., Vol. 2nd. Halakanara MSS. [pp. 3 12.]

The date of the events here recorded is not particularised,
but from various authorities they may be placed with confidence
in the early part of the eleventh century.

The MACKENZIE Collection, from which the above is taken,
contains a number of works* of a similar description in the
ancient Kanara dialect. There are also several works of the
same nature in Telugu, as the Basavesvara Pur ana, Panditdrddhya
Ckaritra, and others. Although the language of these composi-
tions may now have become obscure or obsolete, it is not
invariably so, and at any rate was once familiar. This circum-
stance, and the marvellous character of the legends they relate,
specimens of which have been given in the above account of the
founder of the sect, adapted them to the comprehension and taste
of the people at large, and no doubt therefore exercised a proportion-
ate influence. Accordingly WILES, BUCHANAN, and DUBOIS repre-
sent the Lingavants as very numerous in the DeJchan, especially
in Mysore, or those countries constituting ancient Kanara, and

* As the HaAvana Pur ana, Chenna Basava Purana, Prdbhulinga Lild, Saranu
Ltldmrita, ViraJctaru K&vyam, and others, containing legends of a vast number of
Jangama Saints and Teachers.

120" THE RELIGIOUS SECTS OF THE HINDUS.

they are also common in Telingana. In Upper India there are
no popular works current, and the only authority is a learned
Bhdshya, or comment, by NILKANTHA, on the Sittras of VYASA, a
work not often met with, and, being in Sanskrit, unintelligible
to the multitude.

The Lingayat monks are called Vdders, master or lord.
They go about with small bells to apprise the people of their
approach so that they may receive alms without solicitation on
their parts. They are treated with peculiar reverence. . When
the guest of a Lingayat the host places his own linga on a metal
tray, and the guest's feet being placed on the vessel are washed
by the host, the water contained in the same being ultimately
swallowed by the host and his family with great reverence.*

PABAMAHANSAS.

According to the introduction to the Dioadasa Mahavalcya,
by a Dandi author, VAIKUNTHA PURI, the Sannydsi is of four
kinds, the Kutichara, Bahtidakt, Hansa, and Paramahansob : the
Difference between whom, however, is only the graduated
intensity of their self-mortification and profound abstraction.
The Paramahansa is the most eminent of these gradations, and
is the ascetic who is solely occupied with the investigation of
BBAHMA, or spirit, and who is equally indifferent to pleasure or
pain, insensible of heat or cold, and incapable of satiety or want.

Agreeably to this definition, individuals are sometimes met
with who pretend to have attained such a degree of perfection :
in proof of it they go naked in all weathers, never speak, .and
never indicate any natural want : what is brought to them as
alms or food, by any person, is received by the attendants, whom
their supposed sanctity or a confederation of interest attaches to
them, and by these attendants they are fed and served on all
occasions, as if they were as helpless as infants. It may be sup-
posed that, not unfrequently, there is much knavery in this help-
lessness, but there are many Hindus whose simple enthusiasm
induces them honestly to practise such self-denial, and there
is little risk in the attempt, as the credulity of their countrymen,
or rather countrywomen, will in most places take care that their
wants are amply supplied. These devotees are usually included
amongst the Saiva ascetics ; but it maybe doubted whether the
classification is correct.

"A Hindu who aims at perfection," says Monier- Williams,
" ought to go through six successive courses of austerity (tapas)
for twelve years each, rising by degrees up to the highest of all

* Hindu Castes and Sects, p. 397.

AGHOEIS. 121

the Paramahansa, who is supposed to be wholly absorbed in
meditating on Brahma and to do nothing else whatever."

The word Hansa usually means a " goose," but it is rather a
fabulous bird, the vehicle of Brahma. It is also applied to Vishnu,
and means the " Supreme Vishnu." But the Paramahansa does not
worship any one. He has only constantly to repeat the syllable
Om and to assent his identity with the Supreme Spirit by saying
So ham " I am it."

Householders address them Nctmo Narayana, to which they
respond by uttering Narayan. The invitation to dinner is " Will
Narayana accept alms here?" The Paramahansas do not burn
their dead, but either bury the corpse or throw it into a river.

AGHQEIS.

The pretended insensibility of the Paramahansa being of a
passive nature is at least inoffensive, and even where it is mere
pretence the retired nature of the practice renders the deception
little conspicuous or revolting. The same profession of worldly
indifference characterises the Aghori, or AghorpanM; but he
seeks occasions for its display, and demands alms as a reward for
its exhibition.

The original Aghori worship seems to have been that of Devi
in some of her terrific forms, and to have required even human
victims for its performance.* In imitation of the formidable
aspect under which the goddess was worshipped, the appearance
of her votary was rendered as hideous as possible, and his wand
and water-pot were at staff set with bones and the upper half of a
skull : the practices were of a similar nature, and flesh and
spirituous liquors constituted, at will, the diet of the adept.

The regular worship of this sect has long since been sup-
pressed, and the only traces of it now left are presented by a few
disgusting wretches, w r ho, whilst they profess to have adopted its
tenets, make them a mere plea for extorting alms. In proof of
their indifference to worldly objects, they eat and drink whatever
is given to them, even ordure and carrion. They smear their
bodies also with excrement, and carry it about with them in a
wooden cup, or skull, either to swallow it, if by so doing they
can get a few pice ; or to throw it upon the person, or into the
houses of those who refuse to comply with their demands. They

.* It may be credulity or calumny, but the Bhils, and other hill tribes, are con-
stantly accused by Sanskrit writers of the eleventh and twelfth centuries as ad-
dicted to this sanguinary worship. The Vrihat Kath&is full of stories to this effect,
the scene of which is chiefly in the Vindliyd range. Its covert existence in cities is
inferable from the very dramatic situation in Bhavabhiiti's Drama, Mdlati and
Mddhava, where M&dliava rescues -his mistress from the Aghora Ghanta, who is
about to sacrifice MAlati at the shrine of Ch&mundA [Act V, p. 83],

16

122 THE RELIGIOUS SECTS OF THE HINDUS.

also for the same purpose inflict gashes on their limbs, that the
crime of blood may rest upon the head of the recusants; and they
have a variety of similar disgusting devices to extort money from
the timid and credulous Hindu. They are fortunately not nu-
merous', and are universally detested and feared.

UBDDHABAHUS, AKAS MUKHIS, AND NAKHIS.

Personal privation and torture being of great efficacy in the
creed of the Hindus, various individuals, some influenced by
credulity, and some by knavery, have adopted modes of distorting
their limbs, and forcing them out of their natural position, until
they can no longer resume their ordinary direction.

The Urddhabahus* extend one or both arms above their
heads, till they remain of themselves thus elevated. They also
close the fist, and the nails being necessarily suffered to grow
make their way between the metacarpal bones, and completely
perforate the hand. The Urddhabahiis are solitary mendicants,
as are all of this description, and never have any fixed abode:
they subsist upon alms ; many of them go naked, but some wear
a wrapper stained with ochre ; they usually assume the 8aiva
marks, and twist their hair so as to project from the forehead, in
imitation of the Jata of SIVA.

The Akdsmukhis} hold up their faces to the sky, till the
muscles of the back of the neck become contracted, and retain it
in that position : they wear the Jata, and allow the beard and
whiskers to grow, smearing the body with ashes : some wear
coloured garments : they subsist upon alms.

The Nakhis are of a similar description with the two preced-
ing, but their personal characteristic is of a less extravagant
nature, being confined to the length of their finger nails, which
they never cut : they also live by begging, and wear the Saiva
marks.

A few other ascetics may be marked.

Urdhamukhis with their feet attached to the bough of a
tree, hanging with their heads downwards.

Panchadhumis keep themselves surrounded by four fires.

Jalashayis keep themselves immersed in water from sunset
to sunrise.

G-UDABAS,

The Gudaras are so named from a pan of metal which they
carry about with them, and in which they have a small fire, for
the purpose of burning scented woods at the houses of the persons

* Urddhd, above, and Bdhu, the arm. f Akds, the sky, and Mukha, the face.

KANFAT YOGIS. 123

from whom they receive alms. These alms they do not solicit
further than by repeating the word Alakk,* expressive of the
indescribable nature of the deity. They have a peculiar garb,
wearing a large round cap, and a long frock or coat stained with
ochery clay. Some also wear earrings, like the Kdnphdtd Jogis,
or a cylinder of wood passed through the lobe of the ear, which
they^ term the Khechari Mudrd,the seal or symbol of .the deity,
of him who moves in the heavens.

BUKHARAS, SUKHARAS, AND UKHARAS.

The Sukharas are Saiva mendicants, distinguished by carry-
ing a^ stick three spans in length : they dress in a cap and sort of
petticoat stained with ochery earth, smear their bodies with
ashes, and wear earrings of the Rudrdksha seed. They also
wear over the left shoulder a narrow piece of cloth dyed with
. ochre, and twisted, in place of the Zannar.

The RitkTiaras are of similar habits and appearance, but they
do not carry the stick, nor wear the Rudrdksha earrings, but in
their place metallic ones : these two classes agree with the
preceding in the watchword, exclaiming Alakh, as they pass
along ; the term is, however, used by other classes of mendicants.

The Ukharas are said to be members of either of the preced-
ing classes, who drink spirituous liquors, and eat meat -. they
appear to be the refuse of the three preceding mendicant classes,
who, in general, are said to be of mild and inoffensive manners.

KANFAT YOGIS.

This class of Siva mendicants was founded by Guru Gorak-
shanath, believed by his followers to be an incarnation of Siva,
They are so named because their ears are bored at the time of
their initiation. They paint their bodies with ashes, and they
have the usual transverse lines on the forehead, which are the
peculiarity of the Sivites. They allow their hair and nails to grow
without pruning. The distinguishing marks of the sect are their
earrings and the phallic emblems called nad which are tied to
their neck by woollen threads.

There are Kanfat shrines in different parts of northern India,
where large numbers of them are often met with. The Kanfats
sometimes enlisted in the army under Hindu Kings. t

* A, the negative prefix, and LaJcshma, a mark, a distinction.

f Abridged from Hindu Castes and Sects, pp. 403, 404. ....--.

124 THE KELICHOUS SECTS OF THE HINDUS.

KAKA LINGKES.

These are vagabonds of little credit; except sometimes
amongst the most ignorant portions of the community, they are
not often met with: they go naked, and to mark their triumph
over sensual desires, affix an iron. ring and chain on the male
organ :* they are professedly worshippers of SIVA.

SANNYASIS, BKAHMACHABIS, AND AVADHUTAS.

Although the terms Sannydsi and Vairdgi are, in a great
measure, restricted amongst the Paishnavas to peculiar classes,
the same limit can scarcely be adopted with regard to the Saivas.
All the sects, except the Samyogi Atits, are so far Sannydsi, or
excluded from the world, as not to admit of married teachers, a
circumstance far from uncommon, as we have seen amongst the
more refined followers of VISHNU. Most of the Saiva sects,
indeed, are of a very inferior description to those of the Vaishna-
vas.

Besides the individuals who adopt the Danda Grahana, and
are unconnected with, the Dasndmis, there is a set of devotees
who remain through life members of the condition of the Brah-
machdri, or student : t these are also regarded as Sannyasis, and
where the term is used in a definite sense, these twelve kinds, the
Dandis, Brahmachdris, and ten Dasndmi orders are implied. In
general, however, the term, as well as Avadhuta, or Avdhauta,
and Alakhnami, express all the Saiva classes of mendicants,
except perhaps the Jog is.

NAGAS.

The Saiva Sannydsis who go naked are distinguished by this
term. They smear their bodies with ashes, allow their hair,
beards, and whiskers to grow, and wear the projecting braid of hair,
called the Jdtd; like the Vairdgi Ndgas, they carry arms, and
wander about in troops, soliciting alms, or levying contributions.
The Saiva Ndgas are chiefly the refuse of the Dandi and Atit
orders, or men who have no inclination for a life of study or
business : when weary of the vagrant and violent habits of the

* These ascetics were the persons who attracted the notice of the earlier travel-
lers, especially BEBNIEB and TAVEBNIEB, They were more numerous then, pro-
bably, than they are at present, and this appears to be the case with most of the
mendicants who practiced on the superstitious admiration of the vulgar.

f The Dirghak&la Bralimacharyam, or protracted period of studentship, is how-
ever amongst the acts enumerated in various authorities of indisputable character,
as those which are prohibited in the Kali age.

SAKTAS. 125

Ndga, they re-enter the better disposed classes, which they had
first quitted. The 'Saiva Ndgas were very numerous in many
parts of India, though less so in British territory than in any
other : they were formerly in great numbers in BundelkJiand* and
HIMMET BAHADUR was a pupil of one of their Mahants, BAJENDBA
GIB, one of the lapsed Dasndmi ascetics. These Ndgas, are the
particular opponents of the Vairdgi Ndgas, and were, no doubt,
the leading actors in the bloody fray at Haridwdr,^ which had
excluded the Vaishnavas from the great fair there, from 1760, till
the British acquired the country. The leader of the Saiva party
was called DHOKAL GIB, and he, as well as the spiritual guide
of HIMMET BAHADUB, was consequently of the Dasndmi order,
which would thus seem to be addicted to violent and war-like
habits. With respect to the sanguinary affray at Haridwdr,
in which we are told eighteen thousand Vairdgis were left dead
on the field, there is a different legend current of the origin of the
conflict from that given in the Researches, but neither of them is
satisfactory not indeed is any particular cause necessary, as the
opposite objects of worship, and the pride of strength and numbers,
and consequent struggle for pre-eminence are quite sufficient to
account for the dispute.

Nagas carrying arms have now disappeared.

SAKTAS. i

The worshippers of the SAKTI, the power or energy of the
divine nature in action, are exceedingly numerous amongst all
classes of Hindus.]: This active energy is, agreeably to the spirit
of the mythological system, personified, and the form with which
it is invested, considered as the especial object of veneration, de-
pends upon the bias entertained by the individuals towards the
adoration of VISHNU or SIVA. In the former case the personified
Sakti is termed LAKSHMI, or MAHA LAKSHMI, and in the latter,

* A party of them attacked Colonel GODDABD'S troops in their march between
Doraval and Hera/pur, the assailants were no more than four or five hundred, but
about two thousand hovered about the rear of the army : they are called Panda-
rams in the narrative, but were evidently Saiva Nagas, PENNANT'S Hindustan,
2, 192; The Vindicator of the Hindus, speaking of them, observes, that they often
engage in the rival contests of the Indian Chiefs, and, on a critical occasion some
years ago, six thousand of them joined the forces of the Mahratta Chief SINDIAH,
and enabled him, with an equal number of his own troops, to discomfit an army of
thirty thousand men, headed by one of his rebellious subjects.

f As. Ees. II, 455. It may be observed, that a very accurate account is given
in the same place of the general appearance and habits of the Saiva Sannydzis
and Jogis, the Vaishnava Vairdgis, and Udasis of Ndnakshah. The term Gosain,
as correlative to Sannydsi, is agreeable to common usage, but, as has been elsewhere
observed, is more strictly applicable to very different characters.

) It has been computed, that of the Hindus of Bengal at least three-fourths
are of this sect : of the remaining fourth, three parts are Vaishnavas, and one
Saivas, &c. .

126 THE RELIGIOUS SECTS OF THE HINDUS.

PABVATI, BHAVANI, or DUBGA. Even SABASVATI enjoys some
portion of homage, much more than her lord, BBAHMA, whilst a
vast variety of inferior beings of malevolent character and for-
midable aspect receive tne worship of the multitude. The bride
of SIVA however, in one or other of her many and varied forms,
is by far the most popular emblem in Bengal and along the
Ganges.

The worship of the female principle, as distinct from the
divinity, appears to have originated in the literal interpretation of
the metaphorical language of the Vedas, in which the will or pur-
pose to create the universe is represented as originating from the
creator, and co-existent with him as his bride, and part of him-
self. Thus in the Rig-Veda it is said " That divine spirit breath-
ed without amation, single with (Svadha) her who is sustained
within him ; other than him nothing existed. First desire was
formed in his mind, and that became the original productive
seed,"* and the Sdma Veda, speaking of the divine cause of crea-
tion, says, " He felt not delight, being alone. He wished another,
and instantly became such. He caused his own self to fall in
twain, and thus became husband and wife. He approached her,
and thus were human beings produced." t In these passages it is
not unlikely that reference is made to the primitive tradition of
the origin of mankind, but, there is also a figurative represent-
ation of the first indication of wish or will in the Supreme Being.
Being devoid of all qualities whatever, he was alone, until he
permitted the wish to be multiplied, to be generated within him-
self. This wish being put into action, it is said, became united
with its parent, and then created beings were produced. Thus
this first manifestation of divine power is termed IcJichhdrupa,
personified desire, and the creator is designated as Svechchha-
maya,l united with his own will, whilst in the Veddnta philoso-
phy, and the popular sects, such as that of KABIB, and others, in
which all created things are held to be illusory, the Sakti, or
active will of the deity, is always designated and spoken of as
May a, or Mahdmdyd, original deceit or illusion.

* As. Bes. VIII, 393 [Colebrooke's Essay's. London: 1858, p. 17, MiiUer's
History of Anc. Sansb. Lit., p. 560 ff. Big Veda X, 129].

t As. Bes. VIII, 420 [Colebrooke's Essays, p. 37. Brihad Arany. Up. I, 4, 3].

J Thus, in the Brahma Vaivartta Purana, which has a whole section dedicated
to the manifestations of the female principle, or a Prakriti Khanda :

"The Lord was alone invested with the Supreme form, and beheld the whole
world, with the sky and regions of space, a void. Having contemplated all things
in his mind, he, without any assistant, began with the will to create all things,
He, the Lord, endowed with the wish for creation."

So also in the authority last quoted :

"She (Prakriti) one with Brahma is Maya, eternal, everlasting ; " and in the
Kdlika Purdna Prakriti is termed " Inherent Mdyd, because she beguiles all
beings."

SAKTAS. 127

Another set of notions of some antiquity which contributed
to form the character of the Sakti, whether general or particular,
were derived from the Sdnkhya philosophy. In this system'
nature, Prakriti, or Mula Prakriti, is denned to be of eternal
existence and independent origin, distinct from the supreme spirit,
productive though no production, and the plastic origin of all
things, including even the gods. Hence Prakriti has come to be
regarded as the mother of gods and men, whilst as one with
matter, the source of error, it is again identified with Mdyd, or
delusion, and as co-existent with the supreme as his Sakti, his
personified energy, or his bride.*

These mythological fancies have been principally dissemi-
nated by the Purdn as, in alt which Prakriti, or May d, bears a
prominent part. The aggregate of the whole is given in the
Brahma Vaiv'artta Purdna, one section of which, the Prakriti
Khanda, is devoted to the subject, and in which the legends
relating to the principal modifications of the female principle are
narrated.

According to this authority, BEAHMA, or the supreme being,
having determined to create the universe by his superhuman
power, became twofold, the right half becoming a male, the left
half a female, which was Prakriti. She was of one nature with
BRAHMA, She was illusion, eternal and without end: as is the
soul, so is its active energy ; as the faculty of burning is in fire.t
In another passage it is said, that KRISHNA, who is in this work
identified with the Supreme, being alone invested with the divine
nature, beheld all one universal blank, and contemplating creation
with his mental vision, he began to create all things by his own
will, being united with his will, which became manifest as MULA
PRAKRITI. | The original PRAKRITI first assumed five forms
DURGA the bride, Sakti, and Mdyd, of SIVA, LAKSHMI the bride,
'Sakti and Mdyd, of VISHNU, SARASWATI the same of BRAHMA, or in
the Brahma Vaivartta Pur ana, of HARI, whilst the next, SAVITRI

* In the Gitd [VII, 4] Prakriti is identified with all the elementary predicates
of matter :

" This, my Prakriti, is inherently eight-fold, or earth, water, fire, air, ether,
mind, intellect, individuality."

So also the Kiirma Purdna (Chapter 12) :

" His Energy, being the universal form of all the world, is called Mdyd, for so
does the Lord, the best of males and endowed will illusion, cause it to revolve. That
Sakti, of which the essence is illusion, is omniform and eternal,, and constantly
displays the universal shape of MaMsa."

f " He, by the power of YOGA, became himself in the act of creation two-fold ;
the right half was the male, the left was called Prakriti." [1, 9. See Aufrecht
Catal. I, p. 23, a.]

J"From the wish which was the creative impulse of Sri Krishna, endowed
with his will, she, Mtila Prakriti, the supreme, became manifest." [ibid. si. 12.]

" And she (the Miila PraJcriti,) became in the act of creation five-fold by the
will of the Supreme." [si. 13.}

128 THE RELIGIOUS SECTS OF THE HINDUS.

is the bride of BEAHMA. The fifth division of the original
Prakriti, was EADHA, the favourite of the youthful KRISHNA, and
unquestionably a modern intruder into the Hindu Pantheon.

Besides these more important manifestations of the female
principle, the whole body of goddesses and nymphs of every
order are said to have sprung from the same source, and indeed
every creature, whether human or brutal, of the female sex, is
referred to the same principle, whilst the origin of males is
ascribed to the primitive Purusha, or male. In every creation of
the universe it is said the MULA PRAKRITI assumes the different
gradations of Ansarupini, Kaldrupini, Kaldnsartipini,* or manifest
herself in portions, parts, and portions of parts, and further
sub- divisions. The chief Ansas are, besides the five already
enumerated, GANGA, TULASI, MANASA, SHASHTHI, or DEVASENA,
MANGALACHANDIKA, and KALI ; f the principal Kalds are SWAHA,
SWADHA, DAKSHINA, SWASTI, PUSHTI, TUSHTI, and others, most
of which are allegorical personifications, as Dhriti, Fortitude,
Pratishthd, Fame, and Adharma, Wickedness, the bride of
Mrityu, or Death. ADITI, the mother of the gods, and Dm, the
mother of the Demons, are also Kalds of PRAKRITI. The list
includes all the secondary goddesses. The Kaldnsas and Ansdn-
sas, or sub-divisions of the more important manifestations, are all
womankind, who are distinguished as good, middling, or bad,
according as they derive their being from the parts of their great
original in which the Satya, Rajas, and Tamo Quna, or property
of goodness, passion, and vice predominates. At the same time
as manifestations of the great cause of all they are entitled
to respect, and even to veneration : whoever, says the Brahma
Vaivartta Pur and, offends or insults a female, incurs the wrath
of PRAKRITI, whilst he who propitiates a female, particularly the
youthful daughter of a Brahman, with clothes: , ornaments and per-
fumes, offers worship to PRAKRITI herself. . It is in the spirit of
this last doctrine that one of the principal rites of the
Sdktas is the actual worship of the daughter or wife of a
Brahman, and leads with one branch of the sect at least
to the introduction of gross impurities. But besides this deriva-
tion of PRAKRITI, or SAKTI, from the Supreme, and the second-
ary origin of all female nature, from her, those who adopt
her as their especial divinity employ the language invariably
addressed towards the preferential object of worship in every
sect, and contemplate her as comprising all existence in her
essence. Thus she is not only declared to be one with the male
deity, of whose energy some one of her manifestations is the type,

* " In every creation of the universe the Devi, through divine Toga, assumes
different forms, and becomes AnsartipA, Kal&rtipd, and KaldnsariipA, or Ansdn-
prf."
t [and VASUNDHARA. See Aufrecht, 1. 1., p. 23, b.]

SAKTAS. 129

as DEVI with SIVA, and LAKSHMI with VISHNU ; but it is said,
that she is equally in all things, and that all things 'are in her,
and that besides her there is nothing.*

Although the adoration of PBAKEITI or SAKTI is, to a certain
extent, authorised by the Purdnas, particularly the Brahma
Vaivartta, the Skanda, and the Kdlikd, yet the principal rites
and formulae are derived from an independent series of works
known by the collective term of Tantras. These are infinitely
numerous, and in some instances of great extent ; they always
assume the form of a dialogue between SIVA and his bride, in
one of her many forms, but mostly as UMA and PARVATI, in
which the goddess questions the god as to the mode of perform-
ing various ceremonies, and the prayers and incantations to be
used in them. These he explains at length, and under solemn
cautions that they involve a great mystery on no account what-
ever to be divulged to the profane.

The followers of the Tantras profess to consider them as a
fifth Veda, and attribute to them equal antiquity and superior
authority, f The observances they prescribe have, indeed, in
Bengal almost superseded the original ritual. The question of
their date is involved in considerable obscurity. From the practices
described in some of the Purdnas, particularly that of the Dikshd
or rite of initiation, in the Agni Ptirdna, from the specification of
formulas comprising the mystical monosyllables of the Tantras in
that and other similar compilations, and from the citation of some
of them by name in different Paurdnic works, J we must conclude
that some of the Tantras are prior to those authorities. But the
date of the Purdnas themselves is far from determined, and
whilst some parts of them may be of considerable antiquity, other
portions of most, if not of all, are undoubtedly subsequent to the

* Thus in the Kdsi Khdnda :

" Thou art predicated in every prayer Brahma and the rest are all born from
thee. Thou art one with the four objects of life, and from thee they come to fruit.
From thee this whole universe proceeds, and in thee, asylum of the world,
all is, whether visible or invisible, gross or subtle in its nature : what is, thou
art in the SaMi form, and except thee nothing has ever been."

f Thus, in the Siva Tantra, SIVA is made to say :
[See Aufrecht, Catal. I, p. 91.]

" The five Scriptures issued from my five mouths, and were the east, west,
south, north and upper. These five are known as the paths to final liberation.
There are many Scriptures, but none are equal to the Upper Scripture." Kulhika
Bhutto,, commenting on the first verse of the second chapter of Manu, says : the
Sruti is two-fold Vaidika and Tdntrika.

JAs in the Kurina> Purdna the Kapdla, Bhairava, Vdma and Ydmala, and the
Pdncliardtra in the Vardha : we have also a number mentioned in the Sankara
Vijaya, of both Anandagiri and Mddhava, as the Siva Gita, Siva Sanhitd, Budra
Ydmala, and Siva Bahasya. It is also said in Anandagiri's work, that the Brali-
manas were cursed by Gayatri, to become Tdntrikas in the Kali age :

" She being angry said to them : in the Kali age, after abandoning the Veda
ritual, become followers of the Tdntrika observances."

~ 17

130 ; THE RELIGIOUS SECTS OF THE HINDUS.

tenth century of the Christian era. It is not unlikely, however,
that several of the Tantras are of earlier composition, especially
as we find the system they inculcate included by ANANDAGIRI, in
his life of SANKARACHARYA, amongst the heterodoxies which that
Legislator succeeded in confuting. On the other hand there
appears no indication of Tantrika notions in the Mahdbhdrat, and
the name of Tantra, in the sense of a religious text book, does
not occur in the vocabulary of AMARA SINHA. It may therefore
be inferred, that the system originated at some period in the earty
centuries of Christianity, being founded on the previous worship
of the female principle, and the practices of the Yoga with the
Mantras, or mystical formulae of the Vedas. It is equally certain
that the observances of the Tantras have been carried to more
exceptionable extremes in comparatively modern times; and that
many of the works themselves are of recent composition. They
appear also to have been written chiefly in Bengal and the
Eastern districts, many of them being unknown in the West and
South of India, and the rites they teach having there failed to set
aside the ceremonies of the Vedas, although they are not without
an important influence upon the belief and the practices of the
people.

The Tantras are too numerous to admit in this place of their
specification, but the principal are the Sydmd Rahasya, Rudra
Ydmala, Mantra Mahodadhi, SdraddTilaka, and Kdtikd Tantra,
whilst the Kulachudd?nani, Kuldrnava, and similar works, are the
chief authorities of one portion of the Sdhtas, the sect being
divided into two leading branches, the Dakstiindchdris and Vdmd-
chdris, or followers of the right hand and left hand ritual.

DAKSHINAS, OR BHAKTAS.

When the worship of any goddess is performed in a public
manner, and agreeably to the Vaidik or Puurdnic ritual,* it does
not comprehend the impure practices which are attributed to a
different division of the adorers of SAKTI, and which are particu-
larly prescribed to the followers of this system. In this form
it is termed the Dakshina, or right hand form of worship. f The
only observance that can be supposed to form an exception to
the general character of this mode is the Bali, an offering of

* The peculiarities of this sect are described in the Dakshinachara Tantra
Raja, a modern summary of the system, by Kasinath : according to this authority :

" The ritual declared in the Tantras of the Dakshinacharas is pure and con-
formable to the Vedas."

f " The Vama ritual, although declared by me, was intended for Sudras only.
A Bralimdn, from receiving spirituous liquor, forfeits his Brahmanical character
let it not be done let it not ever be done. Goddess, it is brutality, never let it
be practiced."

DAKSHINAS, OR BHAKTAS.. . .131

blood, in which rite a number of helpless animals, usually kids,
are annually decapitated. In some cases life, is offered without-
shedding blood, when the more barbarous practice is adopted
of pummelling with the fists the poor animal to death : at other
times blood only is offered without injury to life. These practices,
however, are not considered as. orthodox, and approach rather to
the ritual of the Vdmdchdns* the more pure Bali consisting of
edible grain, with milk and sugar. Animal victims are also
offered to DEVI, in her terrific forms only, as KALI or DTJRGA.
The worship is almost confined to -a few districts; and, perhaps,
is carried to no great extent.

Although any of the goddesses may be objects of the Scukta,
worship, and the term Sakti comprehends- them all, yet the
homage of the Sdktas is almost restricted to the wife of SIVA,
and to SIVA himself as identified with his consort, t The sect is
in fact a ramification from the common Saiva stock, and is
referred to SIVA himself as its insti tutor. In the Tantras, as
has been noticed, he appears as its professor, expounding to
PAEVATI the mantras, tenets, and observances of the Sdkta wor-
ship, whether of the right or left hand description.

The worship of DEVI, thus naturally resulting from the
works on which the Sakta doctrines are founded, is one of
considerable antiquity and popularity. Laying aside all uncertain
and fabulous testimony, the adoration of Vindhyd Vdsini, near
Mirzapur,l has existed for more than seven centuries, and that of
JvdldmukM at Nagarkot very early attracted Mohammedan
persecution. These places still retain their reputation, and are
the objects of pilgrimage to devout Hindus. On the eighth of

* " The Bali is of two kinds, R&jasa and Sattvika ; the first consists of meat, and
includes the three kinds of flesh ; the second of pulse and rice-milk, with the
three sweet articles, (ghee, honey, and sugar,) let the Brahman, always pure, offer
only the Sdttvika Bali."

The Brahmavaivartta also observes : " The animal sacrifices, it is true, gratify
DUHGA ; but they, at the same time, subject the sacrificer to the sin which attaches
to the destroyer of animal life. It is declared by the Vedas, that he who slays
an animal is hereafter slain by the slain,"

f " The joint form of SIVA and SAKTI is to be worshipped by the virtuous. Who-
ever adores SAKTI, and offers not adoration to SIVA, that M&ntrika is diseased : he is
a sinner, and hell will be his portion." For it appears that some of the Sdktas elevate
the SAKTI above the SAKTIMAN, or deity : thus the Vdmis, in the Sankara
Vijaya, say :

" SAKTI gives strength to SIVA, without her he could not stir a straw., She
is, therefore, the cause of SIVA."

And again : " of the two objects which are eternal the greater is the SAKTI."

I It is frequently mentioned in the Vrihat Kafhd; the age of which work is
ascertained to be about seven centuries. Nagarkot was taken by FIEOZ the 3rd,
. in 1860 (Dow, 2, 55), at which time the goddess Jvalanwlthi was then worship-
ped there. .

For a full account of both the work of Mr. WAUD may be advantageously
consulted- II, 89 to 96, and 125 to 131.

132 THE RELIGIOUS SECTS OF THE HINDUS.

the dark fortnight of Ohaitra and Kdrtik in particular a numerous
assemblage of pilgrims takes place at them.

The adoration of KALI, or DURGA, is however particularly
prevalent in Bengal, and is cultivated with practices scarcely
known in most other provinces. Her great festival, the Dasahard,
is in the West of India marked by no particular honors, whilst its
celebration in Bengal occupies ten days of prodigal expenditure.
This festival, the Durgd Pdjd, is now well-known to Europeans,
as is the extensive and popular establishment near Calcutta, the
temple of KALI at Kali Ghat. The rites observed in that place,
and at the Durgd Pujd, however, almost place the Bengali Sdktas
amongst the Vdmdchdris, notwithstanding the rank assigned them
in the Dakshindchdri Tantraraja, which classes the Gauras with
the Keralas and Kashmirians, as the three principal divisions of
the purer worshippers of SAKTI.

VAMIS, OB VAMACHAKIS.

The Vdmis mean the left hand worshippers, or those who
adopt a ritual contrary to that which is usual, and to what
indeed they dare publicly avow.* They worship DEVI, the
Sakti of SIVA, but all the goddesses, as LAKSHMI, SARASVATI,
the Mdtris, the Ndyikds, the Yoginis, and even the fiend-
like Ddkinis and Sdkinis, are admitted to a share of homage.
With them, as well as with the preceding sect, SIVA is also
an object of veneration, especially in the form of BHAIRAVA,
with which modification of the deity it is the" object of the
worshipper to identify himself, t

The worship of the Vdmdchdris is derived from a portion of
the Tantras : it resolves itself into various subjects, apparently
into different sects, of which that of the Kaula, or Kulina, is
declared to be pre-eminent. J The object of the worship is, by
the reverence of DEVI or SAKTI, who is one with SIVA, to obtain
supernatural powers in this life, and to be identified after death
with SIVA and SAKTI.

* The following verse is from the Sydmd Raliasya :

" Inwardly Sdktas, outwardly Saivas, or in society nominally Vaishnavas, the
Kaulas assuming various forms, traverse the earth."

f " I am Bhairava, I am the omniscient, endowed with qualities. Having thus
meditated, let the devotee proceed to the Kula worship." Sydmd Rahasya.

J " The Vedas are pre-eminent over all works, the Vaishnava sect excels the
Vedas, the 8aiva sect is preferable to that of VISHNU, and the right hand SAKTA to
that of SIVA the left hand is better than the right hand division, and the Siddhdnta,
is better still the Kaula is better than the Siddhdnta, and there is none better than
it." Kularnava. The words Kaula and Kulina are both derivatives from Kula,
family ; and the latter is especially applied to imply of good or high family : these
terms have been adopted to signify, that those who follow this doctrine are not only
of one, but of an exalted race.

VAMIS, OR VAMACHARIS. 133

According to the immediate object of the worsh pper .s the
particular form of worship ; but all the forms require the use of
some or all of the five Makdras,* Mdnsa, Matsya, Madya, Maith-
una, and Mudrd, flesh, fish, wine, women, and certain mystical
gesticulations. Suitable Mantras are also indispensable, accord-
ing to the end proposed, consisting of various unmeaning mono-
syllable combinations of letters of great imaginary efficacy.!

Where the object of the ceremony is to acquire an interview
with and control over impure spirits, a dead body is necessary.
The adept is also to be alone, at midnight, in a cemetery or place
where bodies are burnt or buried, or criminals executed : seated
on the corpse he is to perform the usual offerings, and if he does
so without fear, the Bhutas, the Yoginis, and other male or
female goblins become his slaves.

In this, and many of the observances practised, solitude is
enjoined ; but all the principal ceremonies comprehend the
worship of SAKTI, and require for that purpose the presence of a
female as the living representative and the type of the goddess.
This worship is mostly celebrated in a mixed society, the men of
which represent Bliairavas or Viras, and the women Bhairavis
and Ndyikds. The SAKTI is personated by a naked female, to
whom meat and wine are offered, and then distributed amongst
the assistants, the recitation of various Mantras and texts, and
the performance of the Mudrd, or gesticulations with the fingers,
accompanying the different stages of the ceremony, and it is
terminated with the most scandalous orgies amongst the votaries. J
The ceremony is entitled the 8ri Chakra, or Purndbhisheka, the
Ring, or Full Initiation.

* They are thus enumerated in the Sydmd Rahasya :

" Wine, flesh, fish, Mudrd, and Maithuna, are the five-fold Makdra, which
takes away all sin." , [See also Pranatoshanf, Calc. edition, p. 277, a.]

f Many specimens might be given, but one will be here sufficient. It is the

combination H and S as f[^, and is one of the very few to which any meaning is

\

attempted to be given : it is called the Prdsdda Mantra, and its virtues and import
are thus described in the Kuldrnava [chapter 3] :

" He who knows the excellent Prdsdda Mantra, that was promulgated by the
fifth Veda, (the Tantras) and which is the supreme form of us both, he is himself
SIVA : this Mantra is present in all beings that breathe, from SIVA to a worm, and
exists in states of expiration and inspiration." , The letter H is the expirated', and
S the inspirated letter, and as these two acts constitute life, the Mantra they
express is the same with life : the animated world would not have been formed
without it, and exists but as long as it exists, and it is an integral part of the
universe, without being distinct from it, as the fragrance of flowers, and sweetness
of sugar, oil of Sesamum seed, and SAKTI of SIVA. He who knows it needs no
other knowledge he who repeats it need practice no other act of adoration. The
authority quoted contains a great deal more to the same pin-pose.

Jit seems to be necessary to show that the charge is not altogether unfounded
I shall subjoin the leading rites of the Sakti Sodhana, or Sri Chakra, as they are
prescribed in the Devi Eahasya, a section of the Eudra Ydmala.

134 THE RELIGIOUS SECTS OF THE . HINDUS.

The occurrence of these impurities is certainly countenanced
by the texts, which the sects regard as authorities, and by a very
general belief of their occurrence. The members of the sect are
enjoined secrecy, which, indeed, it might be supposed they would
observe on their own account, and, consequently, will not ac-
knowledge their participation in such scenes. They will not,
indeed, confess that they are of the Sdkta, sect, although their
reserve in^ this respect is said, latterly, to be much relaxed. It is
contrary, however, to all knowledge of the human character, to
admit the possibility of these transactions in their fullest extent ;
and, although the worship of the SAKTI, according to the above
outline, may be sometimes performed, yet there can be little doubt
of its being practised but seldom, and then in solitude and
secrecy. In truth, few of the ceremonies, there is reason to
believe, are ever observed; and, although the Chakrais said to be
not uncommon, and by some of the zealous Sdktas it is scarcely
concealed, it is usually nothing more than a convivial party,
consisting of the members of a single family, or at which men only
are assembled, and the company are glad to eat flesh and drink
spirits,* under the pretence of a religious observance. In justice
to the doctrines of the sect, it is to be observed that these prac-
tices, if instituted merely for sensual gratification, are held

SAKTI SODHANA.

The object of the ceremony should be either :

" A dancing girl, a female devotee, a harlot, a washerwoman, or barber's wife, a
female of the Brahmanical or Sudra tribe, a flower girl, or a milk maid." It is to
be performed at midnight, with a party of eight, nine, or eleven couple, as the
Bhairavas and Bhairavis.

Appropriate Mantras are to be used, according to the description of the person
selected for the Sakti, who is then to be worshipped, according to prescribed form :
she is placed disrobed, but richly ornamented, on the left of a circle (ChaJcra) de-
scribed for the purpose, with various Mantras and gesticulations, and is to be rendered
pure by the repetition of different formulas.

Being finally sprinkled over with wine, the act being sanctified by the peculiar
Ma,ntra>

The Sakti is now purified, but if not previously initiated, she is to be further
made an adept by the communication of the radical Mantra whispered thrice in her
ear, when the object of the ceremony is complete :

The finale is what might be anticipated, but accompanied throughout with
Mantras and forms of meditation suggesting notions very foreign to the scene.

* The zeal that is prescribed might suit some more civilized associations :

Let him pledge the wine cup again and again,
Till he measures his length on the ground.
Let him rise and once more the goblet drain,
And with freedom for aye, from a life of pain,
Shall the glorious feat be crowned.

ADDITIONAL KEMARKS ON SAKTI WOBSHIP. 135

to be as illicit and reprehensible as in any other branch of the
Hindu faith.*

The followers are considered as very numerous, especially
amongst the Brahmanical tribe : all classes are however admis-
sible, and are equal and alike at the ceremonies of the sect. In
the world t they resume their characteristic distinctions, and wear
the sectarial marks, and usually adopt the outward worship of any
other division, whether orthodoxical or heretical. When they
assume particular insignia, they are a semi-circular line or lines
on the forehead, of red saunders or vermillion, or a red streak up
the middle of the forehead, with a circular spot of red at the root
of the nose. They use a rosary of Eudraksha seeds, or of coral
beads, but of no greater length than may be concealed in
the hand, or they keep it in a small purse, or a bag of red cloth.
In worshipping they wear a piece of red silk round the loins,
and decorate themselves with garlands of crimson flowers.

ADDITIONAL EEMAEKS ON SAKTI WOESHIP.

The following description of it is given by Mr. J. N. Bhatta-
charya, President of the College of Pandits, Nadiya :

" The word Sakti literally means ' energy 'or ' power.' The essence
of the Sakti cult is the worship of the female organ of, generation.
According to a text of the Tantras, the best form of Sakti worship is to
adore a naked woman, and it is said that some Tantrics actually per-
form their daily service in their private chapels, by placing before them

* The Kul&rnava has the following and many similar passages ; they occur
constantly in other Tantras :

" Many false pretenders to knowledge, and who have not been duly initiated,
pretend to practise the Kaula rites ; hut if perfection be obtained by drinking
wine, independently of my commands, then every drunkard is a saint : if virtue
consist in eating flesh, then every carnivorous animal in the world is virtuous : if
eternal happiness be derived from sexual intercourse, then all beings will be
entitled to it : a follower of the Kula doctrine is blameless in my sight, if he
reproves those of other creeds who quit their established observances those of
other sects who use the articles of the Kaula worship, shall be condemned to
repeated generations as numerous as the hairs of the body." In fact, the texts of
Manu are taken as authorities for the penance to be performed for the crimes
of touching, smelling, looking at, or tasting the forbidden articles, except upon
religious occasions, and when they are consecrated by the appropriate texts.

It is only tc be added, that if the promulgators of these doctrines were sincere,
which is far from impossible, they must have been filled with a strange phrenzy,
and have been strangely ignorant of human nature.

f " Whilst the Bhairavi Tantra is proceeding, all castes are Brahmans when it
is concluded, they are again distinct." Sydmd Rahasya. According to WABD,
such of them as avow their creed, leading at the same time a mendicant life, are
termed Vyaktavadhiitas, or they who are openly free from restraints : those who
conceal their creed and observe its practices in privacy are termed Guptdvadhiitas,
the liberated in secret. II, 296.

136 THE RELIGIOUS SECTS OF THE HINDUS.

a female completely divested of her clothing. The following are Biased
as substitutes :

" 1. The Yantra, or triangular plate of brass or copper, kept among
the penates of every Tan trie Brahman.

"2. A triangle painted on a copper disk. The naked female, the
Yantra, and the painted triangle are worshipped only in private ser^-
vices. In public the Tantric offers his adoration to the naked image of
a female deity called by various names, such as Kali, Nara, &c., and
usually made to stand on the breast of a half-sleeping image of Siva in
a similar state of nudity. The true riature of such images is not gener-
ally known, though it is denned in unmistakeable terms in the Dhyan
or formula for contemplating the goddess Kali. What is the real
meaning cannot possibly be explained here. Those inclined to dive
into such filth must study the ritual for Kali worship."*

" Some of the Sakt'as perform their worship in exactly the same
manner as the Vaishnavas. They do not offer wine to their goddess,
and, to avoid even the semblance of bloodshed, they conduct their
ritual without any kind of red flower or any stuff of blood colour like
red sandalwood. The majority of the respectable Saktas are Daksha-
nacharis, and though they do not avoid red flowers and red sandal-
wood, they offer neither wine nor flesh meat to the deity."

" Sectarial Marks. The Kowls usually betray their cult by
painting their foreheads with vermillion dissolved in oil. The
tint of blood being their favourite colour, they wear either scarlet
silk, or cotton cloth dyed with ochre. The mark on the forehead
of a Bamachari consists of three transverse lines painted with
tfce charcoal of the sacred fire, dissolved in ghi. The Dakshana-
charis have generally a perpendicular streak in the central part
of the forehead, the colouring material being either a paste of
sandalwood, or a solution in ghi of charcoal obtained from a
Horn-fire. All classes of Saktas wear a necklace of Eudrika seeds
like the Saivas."*

The Tantras. Monier Williams says :

The Tantras are the bible of Saktism. Like the Puranas,
they are sometimes called a fifth Veda. Agama, too, is a common
name. Sometimes the authorship is attributed to Dattatreya, but
the general opinion is that they were revealed by Siva alone.
They are said to be 64 in number without counting a large collec-
tion of works of a Tantrik character and Sakta tendency. As a
general rule, they are written in the form of a dialogue between
Siva and his wife.

Whole Tantras teach nothing but various methods of making
use of spells for acquiring magical power. Some give collections
of charms for making people enamoured, for destroying enemies
and rivals, for producing or preventing diseases, for curing blind-
ness, for injuring crops. Others confine themselves to an explana-

* Hindu Castes and Sects, pp. 407-412. Abridged.

THE VAMACEABIS. 137

tion of the Yantras, Bijas, and Mudrds (intertwining of the
fingers).

Full as the above works are of doubtful symbolism, they are
not all necessarily fall of impure allusions, though the . teaching
contained in the best of them unquestionably tends towards
licentiousness.

THE VAMACHABIS.

The following description of this sect is abridged from Sir
Monier Williams :

In Saktism we are confronted with the worst results of the worst
superstitious ideas that have ever disgraced and degraded the huinan
race. It is by offering to women the so-called homage of sensual love
and carnal passion, and by yielding free course to all the grosser
appetites, wholly regardless of social rules and restrictions, that the
worshippers of the female power (Sakti) in Nature seek to gratify the
goddess representing that power, and through her aid to acquire super-
natural faculties, and even ultimately to obtain union with the
Supreme Being. Incredible as it may appear, these so-called wor-
shippers actually affect to pride themselves on their debasing doctrines,
while they maintain that their creed is the grandest of all religions,
because to indulge the grosser appetites and passions, with the mind
fixed on union with the- Supreme Being, is believed to be the highest
of all pious achievements. Indeed, according to the distorted ideas
and perverted phraseology of the sect, all who are uninitiated into this
system are styled ' beasts ' (pasu), the initiated being called Siddha,
' the perfect ones.'

The rite of initiation (Diksha) must be performed by a proper
guru, or teacher, who does little more than impart a knowledge of
certain mystic texts and syllables to the candidate, but the rite ought
never to take place unless moon, planets, and stars are favourable.

The principal rites, or rather orgies of Sakta worshippers take
place in secret and with closed doors. This secrecy is strictly in
accordance with Tantric precept.

Hence no one who has been initiated into the practices of the
sect can be persuaded to speak of them to the uninitiated. Probably
the spread of education and the influence exercised by Christian men
and women throughout India are gradually operating to abolish all the
grosser forms of Saktism, as they have already helped to do away
with Sati, female infanticide, human sacrifices, and other monstrous
evils. Still, it is well-known that, even in the present day, on parti-
cular occasions, the adherents of tbe sect go through the whole cere-
monial in all its revolting entirety. When such occasions occur, a
circle is formed of men and women seated side by side without respect
of caste or relationship. Males and females are held for the particular
occasion to be forms of Siva and his wife respectively, in conformity
with the doctrine propounded in one of the Tantras, when Siva
addressing his wife says : ' All men have my form and all women have
thy form, any one who recognises any distinction of caste in the mystic
circle (chakra) has a foolish soul/

18

138 THE BELIGIOTJS SECTS 0# THE HINDUS.

The . Matrika-bheda Tantra (quoted by Dr. Rajendralala n Mitra)
makes Siva address his own wife thus : " O sweet-speaking goddess,
the salvation of Brahmans depends on drinking wine. I impart to you
a great truth, mountain-born, when I say that the Brahman who
devotes himself to drinking and its accompaniments, forthwith becomes
a Siva. There is not the least doubt about this."

In short, the drinking of spirituous liquors, is as much an essential
part of the Sakta ceremonial as the drinking of Soma juice was of the
Vedic sacrifices.

Nor can there be any doubt that at one time the drinking of wine
and spirituous liquors was prevalent all over India. Some of the gods
were supposed to set the example notably Siva with his wife Durga,
and Balarama, elder brother of Krishna, with his wifs Kevatf, and we
find that one of the products of the ocean when churned by the gods
and demons was Sura, or spirit distilled from rice, and that one of the
seven seas encircling the earth was believed to be composed entirely of
this liquor. Drunkenness in fact became such an evil that to remedy
it a kind of temperance movement appears to have been eventually
organised, leading to a complete reaction to the other extreme of total
abstinence. Hence we find that in Manu's time the penalty for drink-
ing spirits was to commit suicide by drinking them when in a boiling
state (xi. 91) .

In the same way the eating of meat was once universal in India ;
cows were sacrificed and the flesh eaten, especially at Srdddhas, when
the aroma of beef was thought to be an excellent aliment for the spirits
of the dead.

The fifth act of the Sakta ceremonial the union of the actual man
and woman is held to be the most important of all. In the minds of
some it is supposed to symbolize a great cosmical mystery the pro-
duction of the universe though the union of Purusha and Prakrit! a
mystery constantly kept before the mind by the worship of the two
stone symbols Linga and Yoni,

' The only salvation,' says a Tantra, ' is that which results from
spirituous liquors, meat, and cohabitation with women.'

I The holy circle (sri-chakra) or meeting of the members of the
sect on solemn occasions, (represented by a mystical diagram) is said to
be the door to the highest form of salvation complete union with the
Supreme Being (sdyujya mukti).'

A translation of a Tantra, published in Calcutta in 1887,
contains directions unutterably vile ; yet they are said to "give
emancipation even when one is immersed in sensuality."

Elsewhere it is said: "

" He who practises Yoni-Mudrd is not polluted by sin, were he to
murder a thousand Brahmans or kill all the inhabitants of the three
worlds.

II Were he to kill his Guru or drink wine, or commit theft, or
violate the bed of his Guru, he is not to suffer for any of these trans-
gressions."

3.39

Besides the five so-called ceremonial acts performed by
Saktas at their secret meetings, there are six other methods- of
propitiating the goddess with a view to acquire superhuman
powers (siddhi) namely, by the use of Mantras, Bijas (or Vijas),
Yantras, Kevacas, Nyasas, Mudras.*

One of the saddest features of the case is that there are
educated Hindus, who, instead of seeking to uproot such disgrace-
ful practices, endeavour to defend them.

The late Swami Vivekananda gave the following scathing
rebuke to the men guilty of such practices :

" Shame on humanity that strong men should spend their time
on these superstitions, spend all their time in inventing allegories
to explain the most rotten superstitions of the world. Be bold;
do not try to explain everything that you have. The fact is we
have many superstitions, many a bad spot, a bad sore on our body-
these have to be excised, out off, and destroyed."

The remarks of the Swarni are strong, but not too strong,
for the Vamacharis of Bengal are guilty of practices which would
disgrace the lowest savages.

The defence of Tantric rites is similarly condemned by the
learned Jogendra Nath Bhattacharya :

" Reverence ought to be by all means shown to persons and
institutions that have a just claim to it. But nothing can, in my
opinion, be more sinful than to speak respectfully of persons who
are enemies of mankind, and to whitewash rotten institutions by
esoteric explanations and fine phrases."

The Rev. W. 0. Simpson says of the Varnacharis in his
edition of Moor's Pantheon :-

"The orgies may not be so common or so abominable as
were ; yet they occur far too frequently. I have heard of them on
good authority in Madras, and some of the largest towns in the South
and have been acquainted with many respectable men who have taken
part in them," p. 365,

KANCHULIYAS.

This is a sect of which the existence may be questioned, not-
withstanding the assertion that it is not uncommon in the
South of India. The worship is that of SAKTI, and the practices
are similar to those of the Kaulas, or Vamacharis. It is said to
be distinguished by one peculiar rite, the object of which is
to confound all the ties of female alliance, and to enforce not only
a community of women amongst the votaries, but disregard even

* BraJimanism and Hinduism, pp, 190-i96 r aibridgid, - - : . .-- .-.-_

14Q THE RELKHOTJS SECTS OF THE HINDUS.

to natural restraints. On occasions of worship the female votaries
are said to deposit their upper vests* in a box in charge of
the Guru. At the close of the usual rites the male worshippers
take each a vest from the box, and the female to whom the
garment appertains, be she ever so nearly of kin to him,
is the partner for the time of his licentious pleasures, f

KABABI.

The Kardri is the worshipper of DEVI, in her terrific forms,
and is the representative of the Aghora Ghanta and Kdpdlika^
who as lately only as seven or eight centuries ago, there is reason
to suppose, sacrificed human victims to KALI, CHAMUNDA,
CHHINNAMASTAKA, and other hideous personifications of the Sakti
of SIVA. The attempt to offer human beings in the present
day, is not only contrary to every known ritual, but it would be
attended with too much peril to be practised, and consequently it
cannot be believed that this sect is in existence: the only vota-
ries, if any there be, consisting of the miscreants who, more for
pay than devotion, inflict upon themselves bodily tortures, and
pierce their flesh with hooks or spits, run sharp pointed instru-
ments through their tongues and cheeks, recline upon beds of
spikes, or gash themselves with knives, all which practices are
occasionally met with throughout India, and have become familiar
to Europeans from^the excess to which they are carried in Bengal
at the Oharobk Pujd, a festival which, as a public religious observ-
ance, is unknown anywhere else, and which is not directed nor
countenanced by any of the authorities of the Hindus, not even
by the Tantras.

SBI BAMAKBISHNA.

- This ascetic, whose " Life and Sayings" has been published
by Max Miiller, promises to be the latest addition to the Hindu

* [Called Kanolwli in Tamil ; hence the name of the sect.]

f This sect appears in the Sankara Vijiaya, as the Uchchhishta Ganapati, or
Hairamba sect, who declare that all men and all women are of one caste, and that
their intercourse is free from fault.

The same sort of story is told, but apparently with great injustice, of the
Mohammedan Vya/oahdris or BoTwas, and of a less known Mohammedan sect, the
ChvraghTtesh : something of the same kind was imputed to the early Christians by
their adversaries.

| The following description of the K&p&Vtka is from the Sankara Yyaya of

Anandagiri :

"His body is smeared with ashes from a funeral pile, around his neck hangs a
string of human skulls, his forehead is streaked with a black line, his hair is woven
into the matted braid, his loins are clothed with a tiger's skin, a hollow skull is in
his left hand (for a cup), and in his right he carries a bell, which he rings incessantly
exclaiming aloud, Ho, Sambhu, Bhairavaho ! lord of K6U." [See also Prabodha,
chandr., ed. Brpckhaus, Act III, p. 53, v. 10.]

,..-- SRI EAMAKKISHNA. 141

Calendar. 8ri is often used as an honorific prefix to the names
of deities, but also as a respectful prefix to the names of eminent
persons.

He is classed among the Saktas from his being a priest of
Kali, and his worship of the " Divine Mother," though perhaps
he may also be claimed as a Vaishnava,

Bamakrishna was born of Brahman parents in the year 3 833
in a village 32 miles south of Burdwan. When 20 years of age,
he joined his eldest brother who had been appointed priest of
the temple of Kali, at Dakshinesvan, about four miles north of
Calcutta. When his brother, a few months afterwards, had to
resign the charge through illness, Bamakrishna succeeded him.

Max Mttller says :

" He now began fco-look upon the image of the goddess Kali as his
mother and the mother of the universe. He believed it to be living and
breathing and taking food out of his hand. After the regular forms of
worship he would sit there for hours and hours, singing hymns and
talking and praying to her as a child to his mother, till he lost all
consciousness of the outward world. People became divided in their
opinions regarding him. Some held the young priest to be mad and
some took him to be a great lover of God, and all this outward mad-
ness as the manifestation of that love." pp. 36, 37.

His visions and trances became longer and longer in duration.
From time to time he would entirely lose his identity, so much
so is to appropriate to himself the offerings brought for the goddess.
Sometimes forgetting to adorn the image, he would adorn himself
with the flowers. For twelve years he practised ascetic exercises.
He was sustained in life at times only by his friends forcing one
or two mouthfuls of food before he was lost again in deep Samadhi.

In the beginning of 1885, he suffered from a throat disease
which developed into cancer. On August 16th, 1886, he entered
into Samadhi from which he never returned.

Bamakrishna was unknown to the public till Keshub Chunder
Sen wrote about him. In the year 1866 he called on Keshub
who was so much impressed with his words that he would sit for
hours at the feet of Bamakrishna, listening to him with rapture.

In a letter to Max Muller, Babu P. C. Mozoomdar expressed
the following opinion of Bamakrishna :

"Both in Keshub's Life and Teachings, and in the old Tkeistic
Review, I have frankly and warmly expressed my estimate of that saintly
man and our obligations to him. But there was another side of his
character which of course one could not take up because it was not
edifying. His speech at times was abominably filthy. For all that I
could not withdraw a single word I wrote in his praise. He did not
know a word of Sanskrit and it is doubtful whether he knows enough
Bengali." pp. 61, 62,

142 THE BBLIGIOTIS . SECTS Q$. THE

Ramakrishna's sayings. These were collected and written
down by his pupils in Bengali. An English translation of them
was sent by Vivekananda to Max Miiller, which he reprinted with
such corrections as were absolutely necessary. He says of 'them :

" There are many that remind us of old Sanskrit sayings of which
there are several collections, all, however, in metrical form. The sayings
of Ramakrishna are different because they are in prose, uttered evidently
in the spur of the moment, and are tinged here and there with
European ideas which must have reached Bamakrishna through his
intercourse with Anglo-Indians, and not from books, for he was
ignorant of English."

As usual in Hindu writings, illustration is considered argu-
ment. The following is an example : :

"269. As one can ascend to the top of a house by means of a
ladder or a bamboo or a staircase or a rope, so diverse also are the ways
and means to. approach God, and every religion in the world shows one
of their ways."

That there are different ways of getting to the top of a house
proves that demon worship, Hinduism, Buddhism, Muhamma-
danism, and Christianity are all true !

No. 337 says : " Every man should follow his own religion,"
so there could not be any religious improvement.

It would seem as if he considered morality equally unimport-
ant with religious differences :

" 223. When I look upon chaste women of respectable families,
I see in them the Mother Divine, arrayed in the garb of a chaste
lady ; and again, when I look upon the public women of the city,
sitting in their open verandahs, arrayed in the garb of immorality
and shamelessness, I see in them also the Mother Divine, sporting in a
different way."

Kamakrishna had a good memory. There are hundreds of
sayings in the Hindu sacred books, very much like those in the
collection printed by Max Miiller.

MISCELLANEOUS SECTS.

The sects that have be.en described are those of the regular,
system, and particularly of what may be called Brahmanical
Hinduism, emanating, more or less directly, from the doctrines of
the original creed. Besides these there are a number which it is
not so easy to class, although they are mostly referable to a com-
mon source, and partake, in many respects^of the same notions,
especially of those of a Vaishnava and Vedanta tendency. They
exist in various degrees of popularity, and date from various
periods, and in most instances owe their instituitiQn to, enthusiasjiiQ.

PRAN NATHIS* 143

or contemplative individuals, whose biography is yet preserved
consistently enough by tradition.

This is not the case, however, with the first two on the list -
the Saurapdtas and Qdnapdtas : these are usually, indeed, ranked
with the preceding divisions, and make, with the Vaishnavas,
8aivas,and SdJctas, the five orthodox divisions of the Hindus:
they are of limited extent and total insignificance.

SAURAPATAS, OK SAURAS.

The Saurapdtas are those who worship STJRYAPATI, the Sun-
god, only; there are a few of them, but very few, and they
scarcely differ from the rest of the Hindus in their general observ-
ances. The Tilaka, or frontal mark, is made in a particular
manner, with red sandal, and the necklace should be of crystal :
these are their chief peculiarities : besides which they eat one
meal" without salt on every Sunday, and each Sankrdnti, or the
sun's entrance into a sign of the Zodiac : they cannot eat either
until they have beheld the sun, so that it is fortunate that they
inhabit his native region.

GANAPATYAS.

These are worshippers of G-ANESA, or GANAPATI, and can
scarcely be considered as a distinct sect: all the Hindus, in fact,
worship this deity as the obviator of difficulties and impediments,
and never commence any work, or set off on a journey, without
invoking his protection. Some, however, pay him more particu-
lar devotion than the rest, and these are the only persons to whom
the classification may be considered applicable. GANESA, however,
it is believed, is never exclusively venerated, and the worship,
when it is paid, is addressed to some of his forms, particularly
that of Vaktratunda and Dhundhiraj.

PRAN NATHIS.

These are also called Dhdmis : they owe their origin to PRAN
~NA.TH,a>Kshatriya, who being versed in Mohammedan learning,
as well as in his own, attempted to reconcile the two religions :
with this view he composed a work called the MaMtdriyal, in
which texts from the Koran, and the Vedas are brought together,
and shewn not to be essentially different. PRATST NATH flourished
about the latter part of AURANGZEB'S reign, and is said to have
acquired great influence with CHATTRASAL, Bdjd of Bundelkhand,

144 THE BELIGIOTJS SEOTS OF THE HINDUS,

by effecting the discovery of a diamond mine. B&ndelkhand is
the chief seat of his followers, and in Punna is a building conse-
crated to the use of the sect, in one apartment of which, on a
table covered with gold cloth, lies the volume of the founder.

As a test of the disciple's consent to the real identity of the
essence of the Hindu and Mohammedan creeds, the ceremony of
initiation consists of eating in the society of members -of both
communions : with this exception, and the admission pf the gen-
eral principle, it does not appear that the two classes confound
their civil or even religious distinctions : they continue to observe
the practices and ritual of their forefathers, whether Musalman
or Hindu, and the union, beyond that of community of eating, is
no more than any rational individual of either ^sect is fully pre-
pared for, or the admission, that the God of both, and of all
religions, is one and the same.

SADHS. .V

A full account of this sect of Hindu Unitarians, by the
Eeverend Mr. FISHER, was published in the Missionary Intelli-
gencer some years ago, and some further notice of them is
inserted in the Transactions of the Boyal Asiatic Society*, by
Mr. TBANT. They are distinguished from other Hindus by pro-
fessing the adoration of one Creator, and by personal and moral
observances which entitle them, in their own estimation, to the
appellation of Sddhs, Sddhus, Pure or Puritans.

The Sadhs are found chiefly in the upper part of the Doab,
from Fartikhdbdd to beyond Delhi. In the former they occupy a
suburb called Sddhwdra, and are more numerous there than in
any other town ; their numbers are estimated at two thousand.
There are said to be some at Mirzapore, and a few more to the
South; their numbers, however, are limited, and they are chiefly
from the lower classes.

The sect originated in the year of VIKBAMADITYA 1714 (A. D.
1658), according to Mr. TBANT, with a person named BIBBHAN,
who received a miraculous communication from one UDAYA DAS,
and in consequence taught the Sddh doctrines. Mr. FISHEB
calls BIBBHAN the disciple of Joai DAS, who commanding a body
of troops in the service of the Bdjd of Dholpur was left as slain
on the field of battle, but restored to life by a stranger in the guise
of a mendicant, who carried him to a mountain, taught him the
tenets of the faith, and having bestowed upon him the power of
working miracles sent him to disseminate his doctrines. These
circumstances are rather obscurely alluded to in the original
authorities consulted *on the present occasion, but they agree with

* [I, 251 if.] ~~

SADHS. . : 145

the above in considering BIRBHAN an inhabitant of Brijhasir, near
Ndrnaul, in the province of Delhi, as the founder of the sect, at
the date above mentioned. BIRBHAN received his knowledge
from the SAT GURU, the pure teacher, also called Uda kd Das,
the servant of the one God, and particularly described as the
Mdlek kd Hukm, the order of the Creator, the personified word
of God.

The doctrines taught by the superhuman instructor of
BIBBHAN were communicated in Sabdas and Sakliis, detached
Hindi stanzas like those of KABIB. They are collected into
manuals, and read at the religious meetings of the Sddhs : their
substance is collected into a tract entitled Adi Upades, first
precepts, in which the whole code is arranged under the follow-
ing twelve Hukms, or Commandments.

1. Acknowledge but one God who made and can destroy you, to
whom there is none superior, and to whom alone therefore is worship
due, not to earth, nor stone, nor metal, nor wood, nor trees, nor any
created thing. There is but one Lord, and the word of the Lord. He
who meditates on falsehoods, practises falsehood, and commits sin, and
he who commits sin falls into Hell.

2. Be modest and humble, set not your affections on the world,
adhere faithfully to your creed, and avoid intercourse with all not of the
same faith, eat not of a stranger's bread.

3. Never lie nor speak ill at any time to, or of any thing, of earth
or water, of trees or animals. Let the tongue be employed in the praise
of God. Never steal, nor wealth, nor land, nor beasts, nor pasture :
distinguish your own from another's property, and be content with
what you possess. Never imagine evil. Let not your eyes rest on
improper objects, nor men, nor women, nor dances, nor shows.

4. Listen not to evil discourse, nor to any thing but the praises
of the Creator, nor to tales, nor gossip, nor calumny, nor music, nor
singing, except hymns; but then the only musical accompaniment
must be in the mind.

5. Never covet any thing, either of body or wealth : take not of
another. God is the giver of all things, as your trust is in Him so shall
you receive.

6. When asked what you are, declare, yourself a Sddh, speak not
of caste, engage not in controversy, hold firm your faith, put not your
hope in men.

7- Wear white garments, use no pigments, nor collyrium, nor
dentifrice, nor Menhdi, nor mark your person, nor your forehead with
sectarial distinctions, nor wear chaplets, or rosaries, or jewels.

8. Never eat nor drink intoxicating substances, nor chew pan,
nor smell perfumes, nor smoke tobacco, nor chew, nor smell opium,
hold not up your hands, bow not down your head in the presence of
idols or of men.

9. Take no life away, nor offer personal violence, nor give dam-
natory evidence, nor seize any thing by force, ..,-;,

19

I46; THE RELIGIOUS SEOT^OF THE HINDUS,.

Lefi. a man wed one wife, and a woman one husband; let not
a man eat of a woman's leavings, but a woman may of a man's, as m.ay
be the custom. Let the woman be obedient to the man.

11. Assume not the garb of a mendicant, nor solicit alms, nor
accept gifts. Have no dread of necromancy, neither have recourse to
it. Know before, you confide. 'The meetings of the pious are the only
places of pilgrimage, but 1 understand who are the pious before you so
salute them.

12, Let not a Sddh be superstitious as to days, or to lunations,
or to months, or- the cries or appearances of birds or animals ; let him
seek only the will of the Lord.

These injunctions are repeated in a variety of forms, but the
purport is the same, and they comprise the essence of the Sddh
doctrine which is evidently derived from the unitarianism of
KABIR, NANAK, and similar writers, with a slight graft from the
principles of Christianity. In their notions of the constitution of
the universe, in the real, although temporary existence of inferior
deities and their incarnations, and in the ultimate object of all
devotion, liberation from life on earth, or Mulcti, the Sddhs do
not differ from other Hindus.

The Sddhs have no temples, but assemble at stated periods
in houses, or courts adjoining set apart for this purpose. Accord-
ing to Mr. FISHER, their meetings are held every full moon, when
men and women collect at an early hour, all bringing such food
as, they are able, the day is spent in miscellaneous conversation,
or in the discussion of matters of common interest. In the even-
ing they eat and drink together, and the night is passed in the
recitation of the stanzas attributed to BIRBHAN, or his preceptor,
and the poems of DADU, NANAK, or KABIR.

From the term they apply to the deity, SATNAM, the true
name, the Sddhs are also called Satndmsi ; but this appellation
more especially indicates a different, although kindred, sect.

SATNAMIS.

These profess to adore the true name alone, the one God, the
cause antt creator of all things, Nirgun, or void of sensible
qualities, without beginning or end.

They borrow, however, their notions of creation from the
Veddnta, philosophy, or rather. from the modified form in which
it. is adapted to vulgar apprehension. Worldly existence is illu-
sion, or .the work of MAYA, the primitive character of BHAVANI,
the wife of SIVA. They recognise, accordingly the. whole Hindu
Pantheon and, although they prof ess. to worship but one G-od,
.pay reverence r to what they consider manifestations of his nature
.visible in the Avatdrs, particularly KAMA and KRISHNA. -

Unlike the Sddhs also, they use distinctive marks^ and. wear
a double string of silk bound round the right wrist. Frontal'
lines are not invariably employed, but some make a perpendicular
streak with ashes of a burnt offering made to HANUMAN, ,

Their moral code is something like that of all Hindu quietists,
and enjoins indifference to the world, its pleasures or its pains,
implicit devotion to the spiritual guide, clemency and gentleness,
rigid adherence to truth, the discharge of alL ordinary, social or
religious obligations, and the hope of final absorption into the one
spirit which pervades all things.

There is little or no difference therefore in essentials between
the Satndmis and some of the Vaisknava Unitarians, but they re-
gard themselves as a separate body,' and have their own founder
JAGJIVAN DAS. He was a Kshatriya by birth, and continued in
the state of Grihastha, or house-holder, through life : he was a
native, of Oude, and his Samddh, or shrine, is shewn at Katwa, a'
place between Lucknow and Ajudhyd. He wrote several tracts,
as the Jndn Prakds., Mahdpmlayau, and ProbtJiama -Grcbntka:> they
are in Hindi couplets; the first is dated in Samvat 1817, or A. D.
1761, the last is in the form of a dialogue between SIVA and
PARVATI. The following is from the Mahdpralaya :

" The pure man lives amidst all, but away from all : hi
affections are engaged by nothing : what he may, -know he knows,
but he makes no enquiry: he neither goes nor comes, neither
learns.nor teaches, neither cries nor sighs, but discusses himself
with himself. There is neither pleasure nor pain, neither
clemency nor wrath, neither fool nor sage to him. JAGJIVANDAS
asks, does any one know a man so exempt from, infirmity who
lives apart from mankind and indulges not in idle speech ? "

SIVA NAKAYANIS.

This is another sect professing the worship of one God, of
whom no attributes are predicated. Their unitarianism is more
unqualified than that of either of the preceding, as the^ offer no
worship, pay no regard whatever to any of the objects of Hindu
or i Mohammedan veneration. They also differ from all in admit-
ting -proselytes alike from Hindus or Mohammedans, and the sect
comprises even professed Christians from the lower classes of the
mixed population.

Admission into the sect is not a matter of much ceremony,
and a Guru, or spiritual guide, is not requisite ; a i'ew .Siva
Ndrdyanis assemble at the requisition of a novice, place one of
their text-books in the midst of them, on which betel and sweet-
meat s: have pr^ arranged. After-a .while these

148 THE RELIGIOUS ASECTS OF THE HINDUS.

distributed amongst the party, a few passages are read from the
book, and the sect has acquired a new member.

Truth, temperance, and mercy are the cardinal virtues of this
sect, as well as of the Sddhs; polygamy is prohibited, and sec-
tarial marks are not used: conformity to the external observ-
ances of the Hindus or Mohammedans, independently of religious
rites, is recommended, but latitude of practice is not unfrequent ;
and the Siva Ndrdyanis, of the lower orders, are occasionally
addicted to strong potations.

The sect derives its appellation from that of its founder
SIVANARAYAN, a Rajput, of the Nerivdna tribe, a native of Ohan-
ddvan, a village near Ghdzipur : he flourished in the reign of
MOHAMMED SHAH, and one of his works is dated Samvat, 1791,
or A. D. 1735. He was a voluminous writer in the inculcation
of his doctrines, and eleven books, in Hindi verse, are ascribed
to him. They are entitled: Lao or Lava^ Granth, f Sdntvilds,
Vajan Granth, Sdntsundara,Gurunyds, Sdntdchdri, Sdntopadesa,
Sabddvali, Sdntparvdna, Sdntmahimd, Sdntsdgar.

There is also a twelfth, the Seal of the whole, but it has
not yet been divulged, remaining in the exclusive charge of
the head of the sect. This person resides at Balsande, in the
Ghdzipur district, where there is a college and establishment.

^The Sivandrdyanis are mostly Rajputs, and many are
Sipdhis : many of the Up-country Bearers also belong to the
sect. The members are said to be numerous about GTidzipur,
and. some are to be met with in Calcutta.

SUNYAVADIS.

The last sect which it has been proposed to notice is one of
which the doctrines are atheistical. There is no novelty in this
creed, as it was that of the Chdrvdkas and Ndstikas, and is, to a
great extent, that of the Bauddhas and Jains; but an attempt
has been recently made to give it a more comprehensive and
universal character, and to bring it within the reach of popular
attraction.

A distinguished Patron of the Sdnyavddis was DAYARAM, the
Rdjdof. Hatras, when that fortress was destroyed by the Marquis
of HASTINGS. Under his encouragement a work in Hindi verse
was composed by BAKHTAVAR, a religious mendicant, entitled the
Sunisdr, the essence of emptiness, the purport of which is to
shew that all notions of man and God are fallacies, and that
nothing is. A few passages from this book will convey an idea
of the tenets of the sect.

" Whatever., I behold is Vacuity. Theism and Atheism
MAYA and BRAHM--all is false,' all is error ; the globe' itself, and

SUNYAVABIS. 149

the egg of BRAHMA, the seven Dwipas and nine Khandas, heaven
and earth, the sun and moon, BRAHMA, VISHNU and SIVA, KURMA
and SESHA, the Guru and his pupil, the individual and the species,
the temple and the god, the observance of ceremonial irites, and
the muttering of prayers, all is emptiness. Speech, hearing and
discussion are emptiness, and substance itself is no more."

" Let every one meditate upon himself, nor make known his
self-communion to another ; let him be the worshipper and the
worship, nor talk of a difference between this and that ; look
into yourself and not into another, for in yourself that other
will be found. There is no other but myself, and I talk of
another from ignorance. In the same way as I see my face
in a glass I see myself in others ; but it is error to think
that what I see is not my face, but that of another what-
ever you see is but yourself, and father and mother are non-
entities ; you are the infant and the old man, the wise man and
the fool, the male and the female : it is you who are drowned in
the stream, you who pass over, you are the killer, and the slain,
the slayer and the eater, you are the king and the subject. You
seize yourself and let go, you sleep, and you wake, you dance for
yourself and sing for yourself. You are the sensualist and the
ascetic, the sick man and the strong. In short, whatever you see,
that is you, as bubbles, surf, and billows are all but water."

" When we are visited in sleep by visions, we think in our
sleep that those visions are realities we wake, and find them
falsehoods, and they leave not a wreck behind. One man in his
sleep receives some information, and he goes and tells it to his
neighbour : from such idle narrations what benefit is obtained ?
What will be left to us when we have been winnowing chaff?"

"I meditate upon the Suni Doctrine alone, and know neither
virtue nor vice many have been the princes of the earth, and
nothing did they bring and nothing took they away ; the good name
of the liberal survived him, and disrepute covered the niggard
with its shadow. So let men speak good words, that none may
speak ill of them afterwards. Take during the few days of your
life what the world offers you. Enjoy your own share, and give
some of it to others : without liberality, who shall acquire reputa-
tion ? Give ever after your means, such is the established rule.
To some give money, to some respect, to some kind words, and to
some delight. Do good to all the world, that all the world may
speak good of you. Praise the name of the liberal when, you rise
in the morning, and throw dust upon the name of the niggard.
Evil and good are attributes of the body ; you have the choice of
two sweetmeats in your hands. KARNA was a giver of gold, and
JANAKA as liberal as wise. Sivi, HARISCHANDRA, DADHICHA, and
many others, have acquired by their bounty fame throughout the
world."

THE RELIGIOUS;; SEATS' OF THE HINDUS.

now are, many , have been, and many will be -the
world is jiever empty ; like leaves upon the trees, new ones blossom
as the old decay Fix not your heart upon a withered leaf, but seek
the shade of the green foliage : a horse of a thousand rupees is
good for nothing when dead, but a living tattoo will carry you
along the road. Have no hope in the man that is dead, trust but
in him that is living. . He that is dead will be alive no more : a
truth that ' all men do not know ; of all those that have died, has
any business brought any one back again, or has any one brought
back tidings of the rest? A rent garment cannot be spun anew, a
broken pot cannot be pieced again. A living man has nothing to
do with heaven and hell, but when the body has become dust,"
what is the difference between a jackass and a dead Saint?"

" Earth, water, fire, and wind blended together constitute the
body of these four elements the world is composed, and there is
nothing else. This is BRAHMA, this is a pismire, all consists of
these elements, and proceeds from them through separate recep-
tacles." i

"Beings are 'born from the womb, the egg, the germ, and
vapour."

" Hindus and Musalmans are of the same nature, two leaves
of one tree these call; their, teachers Mullets, those term them
Pandits ; two pitchers of one clay : one performs Namdz, the
other offers Pujd : where is the difference ? I know of no dis-
similarity they are both followers of the doctrine of Duality
they have the same bone, the same flesh, the same blood, and the
same marrow. One cuts off the foreskin, the other puts on a
sacrificial thread. Ask of them the difference, enquire the import-
ance of these distinctions, and they will quarrel with you :
dispute not, but know them to be the same; avoid all idle
wrangling and strife, and adhere to the truth, the doctrine of
DAYARAM." . . . . '

"I fear not to declare the truth ; I know no difference
between a subject and a king ; I want neither homage nor respect^
and hold no communion with any but the good : what I can
obtain with facility that will I desire, but a palace or a thicket
are to me the same the error of mine and thine have I cast
away, and know nothing of loss or gain. When a man can meet
with a preceptor to teach him these truths, he will destroy the
errors of a million of births. Such a teacher is now, in the world,
and such a one is DAYARAM." .

- GONGIiTIDING- REMJAltES.^ : ^ 151

CONCLUDING 1 ' REMARKS.

The survey that has thus been taken of the actual state of
the Hindu religion will shew, that its internal constitution has
not been exempt from those varieties, to which all human systems
of belief are subject, and that it has undergone great and frequent
modifications, until it presents an appearance which, there is
great reason to suppose, is very different from that which it
originally wore.

The precise character of the primitive Hindu system will
only be justly appreciated, when a considerable portion of the
ritual of the Vedas shall have been translated, but some notion of
their contents and purport may be formed from Mr. COLEBROOKE'S
account of them,* as well as from his description of the religious
ceremonies of the Hindus, t It is also probable that the Insti-
tutes of MANU, in a great measure, harmonise with the Vaidik
Code.

From these sources then it would seem, that some of the
original rites are still preserved in the Homa, OT fire offerings, and
in such of the Sanskdras, or purificatory ceremonies, as are ob-
served at the periods of birth, tonsure, investiture, marriage and
cremation. Even in these ceremonies, however, formulse borrow-
ed from the Tdntras assume the place of the genuine texts, whilst
on many occasions the observances of the Vedas are wholly neg-
lected. Nor is this inconsistent with the original system, which
was devised for certain recognised classes into which the Hindu
community was then divided, and of which three out of four
parts no longer exist the Hindus being now distinguished into
Brahmans and mixed castes alone ;and the former having
almost universally deviated from the duties and habits to which
they were originally devoted. Neither of these classes, therefore,
can with propriety make use of the Vaidik ritual, and their
manual of devotion must be taken from some other source.

How far the preference of any individual Divinity as an es-
pecial object of veneration is authorised by the Vedas,' remains
yet to be determined ; but there is no reason to doubt that most
of the forms to which homage is now paid are of modern canoni-
zation. At any rate such is the highest antiquity of the most
celebrated Teachers and Founders of the popular sects ; and
BASAVA in the Dekhan, VALLABHA SVAMI in Hindustan, and
CHAITANYA in Bengal, claim no earlier a date than the eleventh
and sixteenth centuries.

.* Asiatic Researches, Vol. VIII. [Essays, p. 169.-.};
f Asiatic Researches, Vol. VH. [Essays, p., 76 142.]

152 THE EELIGIOUS SECTS OF THE HINDUS.

Consistent with the introduction of new objects of devotion
is the elevation of, new rates of individuals to the respect or
reverence of the populace as their ministers and representatives.
The Brahmans retain, it is true, a traditional sanctity ; and when
they cultivate pursuits suited to their character, as the Law and
Literature of their sacred language, they receive occasional marks
of attention, and periodical donations from the most opulent of
their countrymen. But a very mistaken notion prevails generally
amongst Europeans of the position of the Brahmans in Hindu
society, founded on the terms in which they are spoken of by
MANTJ, and the application of the expression ' Priesthood' to the
Brahmanical Order by Sir WILLIAM JONES. In the strict sense
of the phrase it never was applicable to the Brahmans ; for
although some amongst them acted in ancient times as family
priests, and conducted the fixed or occasional ceremonials of
household worship, yet even MANU* holds the Brahman, who
ministers to an idol, infamous during life, and condemned to the
infernal regions after death, and the Sanskrit language abounds
with synonymes for the priest of a temple, significant of his
degraded condition both in this world and the next. Ministrant
Priests in temples, therefore, the Brahmans, collectively speak-
ing, never were and although many amongst them act in that
capacity, it is no more their appropriate province than any other
lucrative occupation. In the present day, however, they have
ceased to be in a great measure the ghostly advisers of the people,
either individually or in their households. This office is now
filled by various persons, who pretend to superior sanctity, as
Oosdins, Vairdgis, and Sannyasis. Many of these are Brahmans,
but they are not necessarily so, and it is not as Brahmans that
they receive the veneration of their lay followers. They derive
it, as we have seen, from individual repute, or more frequently
from their descent from the founder of some particular division,
as in the case with the Gokulastha Gosdins and the Gosvdmis of
Bengal. The Brahmins as a caste exercise little real influence
on the minds of the Hindus beyond what they obtain from their
numbers, affluence and rank. As a hierarchy they are null, and
as a literary body they are few, and meet with but slender coun-
tenance from their countrymen or their foreign rulers. That
they are still of great importance in the social system of British
India, is unquestionable, but it is not as a priesthood. They
bear a very large proportion to all the other tribes ; they are of
more respectable birth, and in general of better education ; a
prescriptive reverence for the order improves these advantages,
and Brahmans are accordingly numerous amongst the most
affluent and distinguished members of every Hindu state. It is

* [III, 152. See also Lassen, Ind. Alt., I, 794.]

CONCLUDING REMARKS. 153

only, however, as far as they are identified with the Gurus of
j&he popular sects, that they can be ;said to hold any other than
secular consideration. -

Aware apparently of the inequality upon which those Gurus
contended with the long established claims of the Brahmanieal
tribe, the new teachers of the people, took care to invest them-
selves with still higher pretentions. The Acharya or Guru of the
three first classes is no doubt described by MANTJ* as entitled to
the most profound respect from his pupil during pupilage ^ but
the Guru of the present day exacts implicit devotion from his
disciples during life.f It is unnecessary here to repeat what
there has been previous occasion to. notice -with respect to the
extravagant obedience to be paid by some sectarians to the Guru*
whose favour is declared to be of much more importance than
that of the god whom he represents. : -'.,..;

Another peculiarity in the modern systems which has been
adverted to in the preceding pages is the paramount value of
Bhakti faith implicit reliance on the favour of the Deity
worshipped. This is a substitute for all religious or moral acts,
and an expiation for every crime. Now, in the Vedas, two
branches are distinctly marked, the practical and speculative.
The former consists of prayers and rules for oblations to any or
all of the gods but especially to INDRA and AGNI, the rulers of
the firmament and of fire, for positive worldly goods, health,
posterity and affluence. The latter is the investigation of matter
and spirit, leading to detachment from worldly feelings and in-
terests, and final liberation from bodily existence. The first is
intended for the bulk of mankind, the second for philosophers
and ascetics. There is not a word of faith, of implicit belief or
passionate devotion in all this, and they seem to have been as
little essential to the primitive Hindu worship as they were to
the religious systems of Greece and Borne. BJiakti is an inven-
tion, and apparently a modern one I, of the Institutors of the
existing sects, intended, like that of the mystical holiness of the
Guru, to extend their own authority. It has no doubt exercised
a most mischievous influence upon the moral principles of the
Hindus.

Notwithstanding the provisions with which the sectarian
Gurus fortified themselves, it is clear that they were never able
to enlist the whole of Hinduism under their banners, or to
suppress all doubt and disbelief. It has been shewn in the
introductory pages of this essay, that great latitude of speculation

* II, 192 ff.

fMany passages from modern Tantras, such as the Rudra Ydmala, Gupta
Sddhana Tantra, Vrihan Nila Tantra, and others, are quoted in the Pranatoshani,
fol. 4955.]

| [See, however, Burnouf, Bhag. Pur. I, p. CXI. Lassen, Ind, Alt., II, 1096 ff. ]

20

154 THE jBBiji<aaons /-JSECSPS or TIME

has always been allowed amongst the Brahmans themselves, and
it will have been seen from the notices of different sects, that
scepticism is not unfrequent amongst the less privileged orders.
The tendency of many widely diffused divisions is decidedly mono-
'theistical, and we have seen that both in ancient and modern
times attempts have been made to inculcate the doctrines of
utter unbelief. It is not likely that these will ever extensively
spread, but there can be little doubt that with the diffusion of
education independent enquiry into the merits of the prevailing
systems and their professors will become more universal, and be
Better directed. The germ is native to the soil : it has been kept
alive for ages under the most unfavourable circumstances, and
has been apparently more vigorous than ever during the last
century. It only now requires prudent and patient fostering to
grow into a stately tree, and yield goodly fruit.

I IsT ID IE

Abhiganianam

Acharlu

Adwaitanand

Agamas

Aghoris

Aghorpanthis

Akasmukhis

Alakh

Anandagiri

Ananda Tirtha

Arnould, Sir Joseph

Asrama

Atits

Avadhutas

Basava

Basava Purana

Bauddhas

Bhagavatas

Bhairava

Bhakta, Bhagat

Bhakta M

Bhakti

Bhaskara

Bhattacharyya, J, N. 26, 37, 52, 77, 89

Bhattiahs

Bombay Maharaj a Case

Brahmacharis ...

Brahma Sampradayis

Cat-hold Theory
Chaitanya

Charan Das ....

Charan Dasis

Charvakas . ,.,

Chatterjee's, B. C,, Life .of
ICrishna ...

Chelas

Dadu

Dadu Panthis , v

DSdu's Sayings

Dakshinas

Dakshinachfiris ...

Danda

Dandis ,

Dasahara

DasMmis

PAGE

24

Dasnami Dandis

26

Devi

80

Digambaras

102

Diksha

121

Durga -'

121

Dwaita

122

123

Fakir .

8

,

76

Gaddi

69

Ganesa

103

Ganapatyas

37

Gauranga, Lord

124

Gopiehandana

Gorakn&h

119

Gosain

118

Giidaras

13

9

Hansa

12

Harischandis

9

Harivans

5

Hinduism, Ancient

153

Holi

13

77, 89

Ijya

68

Introductory Obser

67

124

Jainas

72

Jalashayis

Janganias

25

Jogis

78

94

Kabir

94

Kabir.Chanra

12

Kabirpanthis

Kali ;

100

Kanchuliyas

28

K&nph&tas

Kanf ar Yogis

; 54

K&pHikas

53

Karari

55

Karsandas Mulji

130

Kart& Bhdjas

130

Kaula-

97

Keddrn^th

103

Khakis

132

Krishnaism

103

Rumania Bliatta

PAGK

105

131

13

137
132

, -74

, 97

, 52

. 11

, 143

, 89

, 22

, 113

. 27

. 122

. 121
. 95
. 93
7
. 14

. 24
1

. 13

. 122

. 116

. 110

. 37

. 49

. 49

. 132

. 139

. 114

. 123

. 12

. 140

. -67

. 87

. 132
.107

. 50

. 99

. 14

156

INDEX.

Linga

McMurdo, Captain
Madhwacharya
Mdhwacha'ris
Madho Das
Madhavis
Mahant
Maharajas
MalukDasis
Mak&ras
Mantra
Math. ,

Matrika-hheda Tantra
Mirabais

Miscellaneous Sects
. Monkey-hold Theory
Mudra

Nabhaji

Nagas ;

Nakhis.

Nirnbaditya

Niinavats

Nityanand

Padrna Parana

Panchadhumis

Paramahansa

Pasu ,

Pati . . ..:.:;

Pipa ...

Prakriti

Prannaihis

Purushottam " ,

Radha ..

Radha Vallabhachfois

Eai Das

Kai Dasis

Eamaini

Rainanuja

Ramanujas

Ramanand

Ramats

Rainayats

Rain Sanekis

Ras Mandalis

Rath Yatra

Rudra Sampradayis

Rukharas

Sabda of Kabir
SSdhs ,
Saivas ...
Sakhi Bhavas
SSkhis of Kabir

PAGJE
... 100

... 68

... 72

.-.. 72

... 96
96

... 2io

... 69

... 51

... 138

... 22

... 23

... 138

... 70

18, 142

... 25

... 133

... 5, 34
98, 124
... 122
... 77

... 77
78, 81

6

... 122
... 120
102

... 102
, .. 32
... 128
... 143
... 24

... 91

... 91

... 51

... 57

... 43
9, 19, 25

... 21

... 31

... 52

... 26

.. 52

.... 68

... 64

... 60

... 123

... 44
... 144
17,100
... 94
... 45

PAGE

Saktas 18, 125

Sakti ... 125

Salagram ... 9

Sampradayas ... 19

Sankhachuda ..." 92

Sanakadi Sampradayis ... 77

Sankaraeharya .... 106

Sankara Vijaya ... 106

Sankirtan ... 89

Sannyasis ... 96

Sarva Darsana Sangraha, 8, 11, 101

Sauras ... 143

Sausse, Sir Matthew ... 68

Sena ... 59

Senapanthis ... 59

Siva Nar^yanis .., 147

Spashta Dayakas ... 87

Sri Sampradayis ... 19

Sri Vaishnavas --.-... 25

Sukharas ... 123

Suhyavadis \.. 148

SurDas ... 34

Surdasis ... 34

Sursuraiiand ... 32

Swami Naray an of Gujarat ... 70

Swetambaras ..... 13

t

Tantras ... 129

Tengalai ... 25

Tikk ..; ... 29

Tridandi Sannylsis ... 97

Tripundra ... 104

TulasiDas ... 35

Tuluva . -.' : ... 73

Udipi c ' ... 72

Ukharas ... 123

Upadanani ' ... 24

Urddhabahus ... 122

Urdhamukhis ... 122

Vaikuntha ... 24

Yairagis ... 98

Vadagalai ... 25

Vaishnavaism . > / 17, 19

Vaishnavas of Bengal ... 78

Vallabhaswami ... 60

VallabhachSris ... 61

Vamacharis ... 132

Vamis ... 132

Vibhiiti ... 104

Visishtadwaita ... 23

Vrihaspati *.. 3.

Yogis, ... 110

APPENDIX.

Publications for Indian Readers.

RELIGIOUS.

The Eeligions of the World. An Illustrated Sketch of their History
8vo. 208pp. 6 As. -

The Hindu Sacred Books Described and Examined.

VOLUME I

VEDAS AND BBAHMANAS. . "./

An Account of the Vedas, with Illustrative Extracts from the
Big- Veda. 8vo. 166pp. 4^ As.. Post-free, 6 As.

The principal divisions of the Vedas are described ; with life in Vedie times, the
gods of the Vedas, the offerings and sacrifices. Translations of some oi the most
important hymns in the Rig- Veda are quoted in full.

The Atharva- Veda. 8vo. 76pp. 2|As. Post-free, 3 As.

This is the Veda of Prayers, Charms, and Spells. A classified selection of the
Hymns is given, including charms to cure diseases, expel demons, secure success in
life, destroy enemies, &c. ; with a review of the whole.

The Brahmanas of the Vedas. 8vo. 232 pp. BY THE BEV. K. S.
MACDONALD, M.A., D.D., Author of The Vedic Religion. 8 As;
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The state of society, the human, horse, and other saqrifices, the gods aj?td
religion of the Brahmanas are described ; with many interesting details.

VOLUME II.

PHILOSOPHICAL WOBKS AND LAW BOOKS.
Selections from the Upanishads. 8vo, 120 pp. 4= As. Post-free, 5 As.

The Katha, Isa, and Svetasvatara, as translated into English by Dr. Koer, are
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The Bhagavad Gita. 8vo. 108 pp. 3 As. Post-free, 5 As.

This work, supposed to represent the loftiest flight of Hindu Philosophy, consists
of a supposed dialogue between Arjuna and Krishna. Numerous explanatory
notes are added. . ' '

Vedanta Sara. 8vo. 143 pp. 4 As. Post-free, 5 As. "

This celebrated treatise, by Sadananda, is considered the best popular exposition
of the Vedanta philosophy, . , ;

Yoga Sastra. 8vb. 78pp. 2|As. Post-free, 3 As.

The Yoga Sutras of Pantanjali examined, and the supposed Yoga powers shown
to be a delusion. The true Yoga Sastra is explained; with a notice of Swami
Vivekananda's Yoga Philosophy.

21

158 PUBLICATIONS FOR INDIAN BEADEBS.

The Laws of Manu. 8vo. 100pp. 4 As. Post-free, ,4J As.

Mana/va Dharma-Sastra, the Laws of Manu, is not only the most important
of all the legal Codes, but it is regarded as almost equal in holiness to the Vedas.
An English translation is given of the principal passages, with brief notices of
other Dharraa-Sastras, and a review of the whole.

VOLUME III.

EPIC POEMS AND " PUBANAS.

The Ramayana. 8yo. 180 pp. 7 As. Post-free, 8| As.

A full abridgment of this celebrated poem is given in English, with explanatory
notes, where necessary, _

The Mahabharata. 8vo. 176 pp. 7 As. Post-free, 8| As.

This work, besides affording vivid pictures of the times described, may be
regarded as an encyclopaedia of Hinduism, containing most of the legends with
which the people are familiar. The leading story of the poem is given, with some
of the principal episodes.

The Vishnu Furana. 8vo. 96 pp. 3 As. Post-free, 4 As.

An abridgment is given, verbatim, from the English translation of H. H. Wilson,
Professor of Sanskrit, University of Oxford : A very brief abstract is also given of
the eighteen Puranas.

: Sold separately or in volumes.

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The Beligious History of India. 8vo. 200 pp. 6 As. Post-free, 74 As.

This volume contains a summary of the principal Sacred Books of the Hindus.

Great Indian Questions of the Day.

No. 1. The Religious and Moral Teaching of the Bhagavad Q-ita

Examined. 8vo. 52pp. 2 As. Post-free, 2^ As.
No. 2. Vedic Hinduism and the Arya Samaj- 8vo. 104 pp. 2| As.
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No. 4. Siva Bhakti. 8vo. 80pp. 2 As. ^

No. 5. Vedantism Examined. 8vo. 68 pp. 2 As.

No. 6. Krishna, the Hindu Ideal of the Twentieth Century.

3 As. 8vo. 64 pp. 2 As.

No 7. Yoga, 8vo. 56 pp. 2 As. -

Yoga exercises shown to be simply mesmeric. ,

No. 8. The Call of the Twentieth Century to Awakened India.
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:No. 9. The Influence of Vedantism in India. 8vo. 64 pp. 2 As.
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5 Annas.
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No. 11 . Treatment of Indians by the Boers, and Treatment of the
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\.. 60pp. 2 As. Post-free, 2| As.
\With a speech by the Hon. Mr. G. K, Gokale, B.A. .

PUBLICATIONS FOB INDIAN BEABERS; 59"

No. 12. Is this the Kali Yuga ? 8yo, 184 pp. 5 As. Post-free;

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Addressed to Hindu Revivalists. It is shown that religious changes with civili-
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Philosophic Hinduism.

Banerjea's Dialogues on the Hindu Philosophy. 8vo. 450 pp.
Half cloth, Ee. 1, As. 10. Pull cloth, gilt title, Bs.. 2. Postage
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This work is the ablest on the subject. Quotations in Sanskrit are given, with
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Hindu niind are pointed out.

A Rational Refutation of the Hindu Philosophical Systems.

2nd Edition, 8vo. 208 pp. Price, 10 As. net, Post-free.
By Niheiniab. Nilakantha Sastri Goreh, Translated from the original Hindi,
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Philosophic Hinduism. 8vo. 72 pp, 2f As. Post-free, 3 As.

The Upanishads; the Six Schools of Hindu Philosophy: the Minor Schools;
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Studies in the Upanishads. 8vo. 80pp. 2^ As. Post-free, 3 As.

Five Lectures by the Bey. T. E. Slater. An interesting account is given of the
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Transmigration and Karma. 8vo. 60pp. 2 As. Post-free, 2 As.

Lectures by the Rev. T. E. Slater. An examination of two important Hindu
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Transmigration. 12mo. 19 pp. by Eev. Dr. W. Hooper, 1 Anna.

Swami Viveiananda on Hinduism. 8vo. 96pp. 3 As.

The Swami's Chicago Address is quoted in full and examined ; important facts
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Swami Vivekananda and his Guru. 8vo. 125 pp. 3 As.

A history of the Swami and his Guru is given ; the Swami's boasted success in
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Popular Hinduism.

Popular Hinduism. 8vo. 96 pp. 2| As. Post-free, 3| As, -'; ; v

Review of the Hinduism of the Epic Poems and Puranas, &c. ; Bites and
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History of the Hindu Triad. (Brahm&, Vishnu, and Siva.) Svb;
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Devil-Dancers, Witch-Finders, Rain-Makers, and Medicine Men.

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EtfBM&SIONSOEOR INDIAN BE ABEBS.

.::;.;. ::.--;^. : . -A -v <".'.' Brahma Samaj. - . ^ * : - :

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The Brahma Samaj, and other Modern Eclectic Religious Systems.

'....: iOS.pp. 3 As. Post-free, 4 As. ;

Modern Hindu Theism ; Rammohun Boy ; Debendranath Tagore ; Keshub
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Christianity.

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Christianity Explained to a Hindu; or, The Doctrines of Chris-
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72pp. 2| As. Post-free, 3 As.

Letters to Indian Youth on the Evidences of Christianity. I2mo.

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By the Bev.- Dr. Murray Mitchell. External and Internal Evidences of
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. , , Seven. Lectures, by the Bev. Dr. Barrows, of Chicago.

Barrows Lectures. Christian Belief interpreted by Christian

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Elements of Christian Truth. I2mo. 71pp. iJAs.

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Bushnell's Character of Jesus. I8mo. 92pp. l| As.

With notes by the Bev. T. E. Slater.

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150 pp. 5 As. Post-free, 6 As. -

Testimonies of Great Men to the Bible and Christianity. 8vo.

45pp. 1| As. Post-free, 2 As. J

Famous Christians of Early Times. 8vo. 128 pp. 3 As,

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The Teaching of Jesus Christ in His own Words. I2mo. 112 pp.

.:': . 1 Anna. :

Compiled for the use of the people of India by the Earl Northbrook, s6me
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Jesus Christ: His Life and Times, Svo. 176 pp. 3 As,

The Founderof Christianity. i2mo. 260 pp. Full cloth, gilt.title, 6 As.

An Introduction to the New Testament .j with, a Statement of ChristUtn Truth,
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Notes on the'Gospel of Luke. 8vo. 173 pp. 3 As.
Notes on the Acts of the Apostles. 8yo. 164 pp. 3 As.

PUBLIC ATIOHS'POE INDIAN ijBB^PEE^ 161

Papers for Thoughtful Muslims.

No- 1. The Witness of the Koran to the Christian Scriptures.

8vo. 20pp. | Anna.

Contains numerous Arabic quotations from the Koran, showing that the
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enclosure. .,.-'_ . .

No. 2. The Koran Examined. 8vo. 48 pp, I Anna.

With pictures of the Kaabah, Mount Arafat, and casting stones at Mina. ;

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A description of Arabia, Afghanistan, Persia, Turkey and Morocco, showing their
condition; with pictures of the Sultan of Turkey, Mecca, and other illustrations. . ...

The foregoing Nos. 1 4, complete in stiff covers, 3 As.

' " As a handbo9k giving in a handy (and marvellously cheap) form some salient
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founder, and as shown by its effects in the lands when it holds sway we have
seen nothing to compare with this production of the 0. L. S." Church Missionary
Intelligencer, '.- .- . ,- . , .

Selections from the Koran. vb. 232 pp. 8 As. Posfc-free, 10 As.

5 Half cloth, 12 As. ,-: , '

Upwards of five hundred of the most important passages are given, with
Headings, explanatory Notes, where necessary, and a classified Index. An
Introduction treats of the Koran, its Divisions, Sources, &c. ; the, Creed, Duties,
Sects and Feasts of Islam. The Keview shows the Testimony of the Koran to
the Christian Scriptures ; its claim to Inspiration is examined; with an address to
enlightened Muslims. Throughout, extracts are given from standard works on
the subject. , , ,

Books for Missionaries.

* Indian Missionary Manual. 8vo. , 546 pp. Bs. l| Net. Postage,

Fourth Edition, Revised and Enlarged. Hints on Health, the study of Verna-
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Christian Doctrine in Contrast with Hinduism and Islam

12mo. 142 pp. Pull cloth, 8 As. Half cloth, 4 As. ' By the Kev!
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Intended to assist young Missionaries and Zenana ladies in explaining the
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Report on Theological Education in India. 8vo, 127 pp.

._ .-. : .

An account is given of the courses of sfcudyan 2.1 Theological Seminaries ; with
remarks oh Theological Education in India, V-piuntary workers and the means of
increasing the efficiency of Mission -Agjsnts; ..-.' ..:,.: ";;": '."'. 5 " ."'".'.:

162 PUBLICATIONS POB INDIAN READERS.

i^-i

Publications for Students. \:

Select Con vocation Addresses, delivered to Graduates of the Madras /
University. 8vo. 231 pp. Stiff cover, 8 As. .

The volume contains 15 addresses, commencing in 1859. Many very useful hints
to young men entering upon the battle of life in any part of India, will be found
in the collection. ,..,-; .

The Indian Student's Manual. 12mo. 352 pp. 6 As. Post-free, 7 As.

Hints on Studies, Examinations, Moral Conduct, Keligious Duties, and Success
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The Indian Young Man in the Battle of Life. 8vo. 180 pp. 4 As.

Post-free, 5 As.

Hints to Students on leaving college and starting In life. Duty to country,
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Descriptions of Countries and Peoples,

The History of Civilization in India. 8vo. 196 pp. 6 As.

Post-free, 7| As. " - - - - '

India's Needs. 8vo. 100pp. 3 As. Post-free, 4 As.

How to make India prosperous and happy. A MEMORANDUM "PEEPAEED FOB
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The Indian Empire. 8vo. 215pp. 4 As. Postage, 1 Anna* :

. A Handbook of information for Indian citizens. ,..--..

Pictorial Tour round India. Imperial 8vo. 116 pp. 6 As. Post-free,

. 7|As. .'- .: "^ : - . .. : : '-.-. :, .: ; .

An imaginary tour round India, with visits to Nepal and Cashmere, describing
the principal cities arid other objects of interest ; with 97 woodcuts.

The Principal Nations of India. 8vo. 160 pp. 4 As. Post-free, 5 As.

An account of 42 Nations and Tribes of India> with 55 illustrations.

The Native States of India and their Princes : with notices of some
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157 States are described, and 32 portraits are given.

The Parsis and their Religion. 8vo. 96 pp. 2f As. Cloth, 6 As.
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An account of the city ; its Sanskrit schools, ghats, temples, and pilgrimages j
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The Great Temples of India, Ceylon, and Burma. Imperial 8vo;

7 104 pp. with 60 illustrations. 6 As. Post-free, 7|- As,

There are pictures and descriptions of some of the most celebrated Hindu, Sikh,
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Burma and the Burmese. 4to. 54 pp. 2| As. Post-free, 3 As. <
Lanka and its People ; or, a Description of Ceylon. 4fo. 72 pp.

.-; 3 As. . , .../,; -'. ' -'';.".' :-...--. v. j:

Afghanistan and its late Amir. Imperial 8vo. 52pp. 3 As.
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Extent, History, Manners and Customs-of the people ; with 64 illustrations.

Japan ; the Land of the Rising Sun. 4to,, 68pp. 2iAs.

With 49 illustrations. . , ..'';,.

Persia and its People. Small 4to, 78 pp. 2| As. Post-free, 3 As.
Pictorial Tour round Bible Lands. Imperial 8vo. 100 pp. 6 As.

The principal countries mentioned in the Bible ; with 104 illustrations.

Arabia and its Prophet. 4to. 64pp. 2|As. Post-free, 3 As.

Babylon and Nineveh. 4to. 48 pp. 2 As.

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South Africa and its Peoples. 4to. 64 pp. 2| As.

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The Land of Snows : with an account of Missions to Greenland.
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The Overland Journey to England. 4to. 72 pp. 3 As.

Italy : Ancient and Modern. Imperial 8vo. 80 pp. 5 As. Post-free, 6 As.

Pictorial Tour round England, Scotland and Ireland. Imperial

C 8vo. 114 pp. 6 As. Post-free, 7J As.

Descriptions of the chief places of interest. With 104 woodcuts, and a coloured
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Pictorial Tour round the United States of America. Imperial 8vp,-
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Pictures of Women in Many Lands. Imperial 8vo. il2 pp. 6 As.

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Descriptions of women, beginning with the most degraded nations of the world
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New Guinea and its Martyrs* 4to. 48 pp. 2| As.

1 The Land of the Bird of Paradise. Illustrated. ; :

.Famous Cities of the World. Imperial 8vo. 108 pp. 6 As. Post-
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An account of twenty of the most famous .cities, with numerous illustrations.

Biographies, etc.

Statesmen of Eecent Times. 8vo. 192 pp. 8 As. Post-free, 9^ As.

The Governors-General of India, First Series. By Henry Morris,
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Contains sketches of the lives of Warren Hastings, Lord Cornwallis, Sir John
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-FOR INDIAN U&AIJERS.

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The Governors-General of India, Second Series. By the same author.

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Includes sketches of Lord Amherst, Lord William Benfcinck, Lord Auckland,
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Sketches of Indian Christians, with an Introduction by S.
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An account of 42 Indian Protestant Christians ; with several portraits.

Anglo-Indian Worthies. By Henry Morris, MADRAS C.S. (retired).
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Lives of Sir Thoinas Munro, Sir John Malcolm, Lord Metcalfe, Mountstuart
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Do- Second Series- 8vo. 224pp. 4 As. Post-free, 5 As.

Eminent Friends of Man : or Lives of Distinguished Philanthro-
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Some Noted Indians of Modern Times* 8vo. 164 pp. 4 As.
Martin Luther, the Great European Reformer. 8vo. 109 pp. 2| As.

Baba Padmanji. An Autobiography. 8vo. 108 pp. 2| As.

Picture Stories of Noble Women. 4to. 50 pp. 2^ As. Post-free, 3 As.
The late Queen-Empress of India and Her Family. 43 pp. 3 As.
Sir Herbert Edwardes. By Henry Morris. 8vo. 20pp. ^Anna.
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John Chrysostom : "The G-olden Mouthed." 4to. 52 pp. 2 As.
Noble Lives. Bvo. 208 pp. 5 As.

Accounts of 28 distinguished men, with directions how to lead nohle lives.

The Pursuit of Knowledge under Difficulties. 8vo. 138 pp. 3 As.

Stories of Golden Deeds. 8vo t 148 pp, 3 As.

The Dawn of Civilization and Great Inventions. 4to. 104 pp. 4 As,

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Progress.

This is a monthly illustrated Periodical for the educated classes in
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Orders to be addressed to the MANAGER, Tract Depot, MADRAS,

PRINTED AT THE S. P. 0. K. PBESB, VEPERY, MADRAS 1904. '

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